this, and the preceding page, might be quoted with approbation: but some limits must be affixed. The concluding clause about 'continuing in a state of justification,' refers to a subject, which has been already considered.

It seems to me wonderful, that no other necessity of good works is expressly mentioned by our opponents, except that which is connected immédiately with self. love: as if, were it possible for us to be justified, and preserved in a justified state, and thus get to heaven, without them: though we might not prefer this, we should, at least, have little objection to it. Whereas, I am confident, that there is not a true believer on earth, nor ever was, or will be, who would prefer going to heaven, if practicable, in the neglect of good works, to the being made abundantly fruitful in them. Christ,

gave himself for us that he might redeem us from all ❝iniquity, and purify us unto himself a peculiar people, "zealous of good works."* True repentance is inseparable from living faith. Every true penitent hates sin, for its own hatefulness; and loves holiness, for its own loveliness; yea, he "hungers and thirsts af"ter righteousness." And every justified person has the law of God written in his heart: he loves Gotl supremely, and longs to love him perfectly. He loves his neighbour greatly; and longs to love him as wholly and as absolutely as he loves himself. He loves'" the house"hold of faith." He would gladly do good to men, and in every way glorify God: and while he is cheered, 'amidst the frowns and scorns of an ungodly world, by the assurance of á gracious recompence for " his work "and labour of love:" yet if any good were practicable by

that repentance, love, and obedience, are necessary in a justified person, that is, in a person who has been justified, in order that he may continue in a 'state of justification.'

Tit. ii. 14.

him, for which he was sure, never to be the better himself, either in this world or in the next, he would not decline it; because he loves God, and man, and holiness: nor would he, in his better judgment, commit sin, if he could possibly be assured, that he should in no way suffer by it; because he abhors it as the greatest of evils. "How shall we, who are dead to sin, live any longer "therein."* "His seed remaineth in him, and he can“not sin, because he is born of God." A tender mother will not decline the most self-denying attention to her darling child; because she is not, as a hireling nurse, to receive wages for her labour and trouble: nor would she injure it, even if she could be assured of es caping all punishment. Love would suffice in both cases. A servant works for his hire; and a slave from fear of punishment; each alike from mere self-love; even when they dislike both their master and their work; and commonly they will do no more, than is necessary for this selfish purpose: but a dutiful affectionate son will labour, with alacrity, from love to his father; and because he accounts his father's interest, credit, or comfort, in some respects, his own; nor will he need to be deterred by fear of punishment, from doing those things, which he knows will grieve and displease his kind and honoured parent. This is the precise difference between "the spirit of "bondage" and "the spirit of adoption:" now Christians" have not received the spirit of bondage again to "fear, but the Spirit of adoption, whereby they cry,

Abba, Father:" and thus, by producing filial confidence, reverence, and love," the Spirit himself witnes"ses with their spirits, that they are the sons of God," Under this sacred constraining influence; the question is not,' How much must I do, to escape punishment,' or

to obtain salvation? but " What can I render to the Lord "for all his benefits?" What can I further do to glorify God my Father, and to adorn and recommend the gospel of my beloved Saviour? In what way can I do most good for his sake, to his brethren and my brethren; after his admired example? or how proinote the best interests of mankind, even of mine enemies and persecutors? "Here am I, send me." Employ me, O

my gracious Lord and Father, in whatever way thou 'seest good; and I shall count every "labour of love," 'which thou wilt enable me to perform, an additional 'favour conferred on me.-"Now therefore, O LORD "my God, we thank thee, and praise thy glorious name. "But who am I, and what is my people, that we should "be able to offer so willingly after this sort? For all "things come of thee, and of thine have we given thee."* Beyond doubt, this is the spirit, with which the blessed inhabitants of heaven, "serve God day and night;" and find that service their liberty and pleasure: and how can they be "meet to be partakers of the inheritance of the "saints in light," who have not, in a measure, the same main-spring of activity, and who are not capable of delighting in the same employments and sevices here on earth?

The Scripture, in exhorting believers to good works, by no means exclusively addresses their self-love, in any form, but the higher principle of love to God and man. "Let your light shine before men, that they may "see your good works, and glorify your father which is "in heaven."t "That the word of God be not blas'phemed." "That he who is of the contrary part may be ashamed, having no evil things to say "of you." "That they may adorn the doctrine of God † Matt. v. 16.

1 Chron. xxix. 13-18.

"our Saviour in all things."*"That with well doing ye may put to silence the ignorance of foolish men." "That, whereas they speak against you as evil doers, "they may by your good works, which they shall be"hold, glorify God in the day of visitation." "That "whereas, they speak evil of you, as evil doers, they σε may be ashamed, that falsely accuse your good conver"sation in Christ." No doubt a gracious recompence is frequently connected with exhortations to duties, especially such as are peculiarly self-denying; and our faith must be shown by our works, in order that it may be approved to be living and genuine: but the general style of Scriptural exhortation, especially in the New Testament, proposes motives taken from the honour of the gospel, the glory of God, the love of Christ, love of the Brethren, and good will to mankind at large; rather than from any thing immediately connected with the salvation of the persons exhorted; except as some doubt is intimated, that they are in danger of deceiving themselves.

P. clvii. 1. 1. the thief upon the for the will and the part of his salvation. "for he shall save his grace are ye saved, through faith."-" We are his

I can show, &c.' Only faith saved cross; and only faith saves any man: power, of doing good works, is a "His name shall be called Jesus: people from their sins.".

By

'I can show a man that by faith without works lived, and came to hea⚫ ven: but without faith never man had life. The thief, that was hanged when Christ suffered, did believe only, and the most merciful God justified him. And because no man shall say again, that he lacked time to do good works, for else he would have done them; truth it is, and I will not contend therein: but this I will surely affirm, that faith only saved him. If he had lived, and not regarded, faith and the works thereof, he should have lost his sal'vation again.' (Homily of Works, quotation from Chrysostom.)

§ Matt. i. 21.

"workmanship, created in Christ unto good works, " which God hath before ordained, that we should walk "in them."* Thus they are necessary to salvation; for salvation would be wholly incomplete without them; or at least the disposition to love and perform them. If salvation, from wrath and guilt, could be separated from salvation from sin; the person thus saved would to eternity bear the image of the devil, be utterly incapable of happiness, and in himself very miserable, though exposed to no positive punishment.It may pass, in a general discourse, to speak of the thief upon the cross as saved without works: but, in fact, his faith was shown by his works, in a highly satisfactory manner. "He con"fessed Christ before men," even when he hung upon the cross, surrounded with insulting enemies, and forsaken by his disciples." With the heart man believ"eth unto righteousness, and with the mouth confes❝sion is made unto salvation." He humbly acknowledged that he deserved the excruciating death, which he was suffering; and this was an indication of deep repentance, and patient submission to the will of God. He declared, that Jesus "had done nothing amiss:" and if so, then he was "Christ the Son of the living God." He rebuked his fellow sufferer, and expostulated with him, as "not fearing God," even when suffering death for his crimes; which was an act of zeal for the honour of the reviled Saviour; and of love to the soul of his fellowsufferer." Behold he prayeth!" He "called on the "" name of the Lord Jesus, Lord, remember me, when "thou comest into thy kingdom." But "whosoever "calleth on the name of the Lord shall be saved."— Each of these circumstances was sufficient, to distinguish his faith in Christ, from a dead and inefficacious

Eph ii 8-10.

Luke xxiii. 39-43.

Rom. x. 10. See also Matt. x. 32, 33. Luke xii. 8, 9.