particular work or works only: as Paul also saith, "For, brethren, ye have been called unto liberty: only, use not liberty for an occasion to the flesh." Such as these, therefore, are to be dealt with by laws, and to be guarded by doctrines, admonitions, and exhortations.-The third sort, are ungodly men, who are always given to evil and sin, and who must be compelled and curbed by laws, both sacred and civil, as we would bridle unbroken horses or fierce dogs; and if this will not do, they must be summarily punished by the temporal sword; as St. Paul saith, Rom. xiii. 3, " For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: for he is the minister of God to thee for good. But if thou do that which is evil, be afraid, for he beareth not the sword in vain."-The fourth sort, are those who are as yet rude, and children in the understanding of this faith and spiritual life: whom it is necessary to invite and allure as children, by external words, ceremonies, readings, prayings, fastings, chauntings, or any thing of the same kind, until they themselves have come to the understanding of faith. Though we must in these matters, hold a complete distinction, when princes and magistrates (as is the case, alas, in these days,) enforce the observance of such works and ceremonies, as if they were really good works, and all the while leave faith entirely out of the question, which they ought always to teach together with these things: just in the same way as a mother sets before a child milk and other food of the same kind, until it is able to eat stronger food, and to feed itself.

XV.

As we are not all equal and alike, men of this sort must be borne with and suffered, and we must observe and attend to those things which they observe and attend to. Nor must we despise such, but teach them the true way of faith: as St. Paul tells us, Rom. xiv. 1, Him that is weak in the faith receive ye, to instruct

him.' And this Paul himself did, 1 Cor. ix. 20, "And unto the Jews I became as a Jew, that I might gain the Jews to them that are under the law, as under the law, that I might gain them that are under the law.” And Christ himself, Matt. xvii. when about to pay tribute, which he had no right pay, disputed with Peter, asking him, Whether the sons of kings ought to pay tribute, or whether it belonged unto the sons of strangers only to pay it?' And when Peter answered, that the sons of strangers only ought to pay it, Christ said, "Then are the children free. Notwithstanding, lest we should offend them, go thou to the sea and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money; that take, and give unto them for thee and me." Here we see, that as all works are free unto a Christian, by his faith, so are all things also: and that he will bear and endure with the unbelieving, those things which he is not compelled to do. But this he does in liberty, being sure, and fully persuaded, that he therein pleases God. And all this he will do willingly, as he would undertake any other work of freedom, seeing that it falls into his hands without any seeking or purposing of his own. For he is one that desires nothing else, and seeks nothing else than that he may so work in faith that he may please God.

XVI.

But as we have purposed in this Treatise to teach what WORKS are truly GOOD, and as we are now speaking of the greatest of all works, it is manifest that we are not speaking of the Second, the Third, or Fourth, sort of men, but of the First; for all men must be made like unto that First description of men, and must be taught by them and be borne with by them. And therefore the men of the last description, who are, weak in faith, but who are willing to do good, and to learn better things, and yet, are so simple that they cannot comprehend nor understand what is better, are not to be de

spised in their ceremonies, if they believe that they are lost men in themselves. Let the blind leaders of these simple ones be rather accused, who have never taught them faith, but have dragged them thus deeply into works. But let those weak ones themselves be led gently and by degrees out of works into faith, as we would treat sick persons; and let them be permitted to cleave for a time unto some of their works for conscience sake, and be led and drawn on unto wholesome doctrine, until they shall rightly embrace faith; lest, if we should attempt to tear them too sharply and severally from works, their conscience should be cast down and confounded, and should err and wander in uncertainty, neither holding faith nor works. But as for those stiff-necked ones, who are stupified with works, and obstinately cleave unto them, caring nothing about faith, nor what is said of it, nay, even fighting against it, such are to be left alone, that the blind may lead the blind; as Christ both taught and did.

XVII.

But thou wilt say How shall I to a certainty persuade myself that all my works please God, when I in the mean time, perhaps, sometimes speak more than I ought to do; or eat, or drink, or sleep more than I should do; or, it may be, depart from what is right, which I find it sometimes impossible to avoid?—I answer: This question of thine proves that, as yet, faith is not considered by thee as any thing more than a common work, and is not held as a matter above all other works. Whereas faith is the greatest of all works; and on no other account than this;-because it endures and extinguishes all venial and daily sins because it believes that God is favourable towards thee, and passes by all daily accidents and defects of this kind. Nay, if any great sin overtake us, still faith rises again, and doubts not that such sin is immediately blotted out: as John saith, 46 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:

and he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world," 1 John ii. 1, 2. And again, Wisdom xv. 2, "If we sin we are thine, knowing thy power: but we will not sin, knowing that we are counted thine." And again, Prov, xxiv. 16, "A just man falleth seven times and riseth up again." Nay, this faith and confidence must be 30 high and firm, that a man must feel that all his own life and actions are nothing but damnable sins in the sight of God: as it is said Psalm cxlii. 2, "In thy sight shall no man living be justified." Nay, we must be thus brought to despair of all our own works, that we may believe that they cannot be good, but by that faith which persuades us that there is no judgment of God against us, but pure grace, pure grace, favour, good-will, loving-kindness, and mercy towards us: as it it is written, Psalm xxvi. 3, "For thy loving-kindness is before mine eyes, and I have walked in thy truth." And Psalm iv. 6, 7, "Lord, the light of thy countenance is lifted up upon us: (that is, we have the knowledge of thy grace by faith) and thou hast put gladness in my heart." For, as thou believest and art persuaded, so shall it be done unto thee. Behold, therefore, it is not of their own nature, but of the mercy and grace of God, that works are unblameable, acceptable, and good, through the faith that rests in that mercy and grace. Hence we are to be afraid of our works, but to draw comfort from the mercy of God: as it is written, Psalm clxvii. 11, "The Lord taketh pleasure in them that fear him, in those that hope in his mercy." Thus we pray with full confidence, Our Father which art in heaven,' yet nevertheless pray earnestly, 'Forgive us our debts.' We are sons and yet sinners. We are accepted, and yet never do enough. And this is the place to which faith in God always brings us, where it is attended with a confirmed and well-grounded confidence.

XVIII.

And if you ask where this faith and confidence are to be found, and from whence they are to come, that is

indeed a matter above all things most essential to be known.-First of all then, it undoubtedly does not come from thy works or merits, but only from Jesus Christ, who freely promises and gives it: as Paul saith to the Romans, “But God commendeth his love to us in that while we were yet sinners, Christ died for us," chap. v. 8. As though he had said, Should not this work in us a strong and invincible confidence,-that Christ died for our sins, before we asked any such things? nay, before we felt any concern about sins whatever? nay farther, while we were yet going on in sin? For it then follows, "Much more then, being now justified by his blood, we shall be saved from wrath through him. For if when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled we shall be saved by his life." Behold, it is thus that thou art to consider, and to see Christ to be toward thee, and how God thus, in him, sets his grace before thee, and offers it unto thee, without any preceding works or merits of thine own; that, from this same setting forth of his grace, thou mayest draw both a faith and confidence of the remission of all thy sins.-Therefore faith does not proceed from works, nor do works produce it ; for faith must spring and stream forth out of the blood, wounds, and death of Christ. And when thou seest that God is so propitious toward thee, that he even delivered up his Son for thee, thy heart will vof necessity feel such a sweetness, and will be so affected in return, that it will love God. And thus, thy confidence will rise out of the mere grace and good-will of God toward thee, and thy affection towards him will rise out of the same. Thus also we read, that the Holy Ghost is never given to any one that works, but always unto those who hear the Gospel, and bow to the mercy of Christ: and it is from the same Word that faith must proceed to this day, and from none other: for Christ is the rock from which the butter and honey are to be sucked,' as Moses saith, Deut. xxxii. 13.