such a concern as gives cause of boasting. It will be proper for us to state this distinction.

1. We will consider, in what sense our salvation is hot of works.

In general, it is not of works in such a sense, that any man can boast. Whatever place works have in the scheme of gospel religion, they give no pretence to boast that we are saved of ourselves.

(1.) We are not saved by works, considered as a fulfilment of the original law of nature. The law of God requires perfection, and condemns every man, who continues not in all things written therein. It is the nature of a law to demand a full compliance with itself. To suppose that it should point out duty, and yet allow a deviation from it, is a contradiction. As all have sinned, none can be saved on the foot of works, or of obedience to the law. All are already condemned for having violated this law, and no future works can reverse this condemnation.

In the question concerning the efficacy of good works to justification before God, it is necessary that we distinguish between good works in general, and those of fallen men in particular. If the question be, Whether an innocent being will be accepted on the foot of his innocence, and rewarded according to his righteousness, reason answers in the affirmative; and so answers the Apostle: "The man that doth the things contained in the law, shall live in them."" To him that worketh," according to the tenor of the law, continuing in all things written in it, "The reward is not reckoned of grace, but of debt;" not as bestowed by the grace of God through a Mediator, but as due according to the tenor of the law, which promises life to obedience. If a man obeys God in all things, he needs no pardon, for he is exposed to no punishment; but may rely on the purity and justice of God to treat him according to his innocence. But if the question be, Whether the good VOL. III.

works of such beings as we are, can claim a reward, the state of the question is altered; for we are already under condemnation for our evil works. On the foot of justice we can claim no more, than not to be punished beyond our deserts. We cannot demand a reward for the good we shall do; for justice condemns us already for the evil we have done. If our past transgressions are forgiven, and our future obedience rewarded, it must be merely on the foot of grace and bounty.

We

(2.) We are not saved by virtue of any works done before faith in Christ: For none of these are properly good. "We are God's workmanship created in Christ Jesus to good works." If it is in consequence of our being created of God in Christ, that we perform works really good, then we are not saved of works, in such a sense as gives cause for boasting. For evidently we cannot boast a claim to life on the foot of those works, which we perform only by the grace of God. cannot say, we deserve heaven for those good things which we have done by God's working in us to will and to do, of his good pleasure. So the Apostle states the case in his epistle to Titus. "We were sometime foolish and disobedient, serving divers lusts and pleasures; but after the kindness and love of God toward man appeared, not by works of righteousness which we had done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost which he hath shed on us abundantly through Jesus Christ our Saviour, that being justified by his grace we might be made heirs according to the hope of eternal life." Believers are not saved by their works, for they become entitled to salvation by faith, before they perform works properly good. When that temper is found in them which leads to those works, they are accepted, even before there is a display of the temper in the works themselves. And if they should be removed, at this crisis, doubtless the omniscient God, who in such cases, calls things which are not, as

if they were, approves and rewards those works of holiness which he discerned in the Spirit of the mind, though there was not opportunity for the actual performance of them.

In these respects we are not saved of works. But yet,

II. There is a sense in which good works are of absolute necessity to salvation. So the Apostle teaches us, when he says, "We are created in Christ Jesus to good works, which God has ordained, that we should walk in them."

(1.) They are necessary, as being radically included in that faith by which we are saved. "As the body without the Spirit is dead, so faith without works is dead also." Faith, as we have observed, includes repentance of sins, that are past, and a dedication of our future lives to the service of Christ. The word of God effectually works in them who believe. A disposition to works of righteousness, is as essential to faith, and therefore as necessary to salvation, as a trust in the righteousness of the Redeemer. The man, who, presuming that he has believed to the saving of his soul, reconciles himself to a wicked life, does but deceive his own heart; the truth is not in him.

(2.) A temper disposing us to good works, is a necessary qualification for heaven. "Except a man be born again, he cannot see the kingdom of God." And one that is born again, is created in Christ unto good works."Without holiness no man can see the Lord." "Into heaven nothing enters that defiles." Whatever pretensions we may make to faith and the new creature, yet if we have not put off the old man which is corrupt according to the deceitful lusts, and put on the new man, which after God is created in righteousness and true holiness, it is manifest, that we are not renewed in the Spirit of our mind, nor have learnt the truth as it is in Jesus. Hence,

(3.) Works are necessary as evidences of our faith in Christ, and of our title to heaven.

As these are the fruits of faith, so by them its sincerity is proved. This was the Apostle's rejoicing, the testimony of his conscience, that in simplicity and god. ly sincerity, he had his conversation in the world. His persuasion, that there was laid up for him a crown of righteousness, arose from a consciousness, that he had fought a good fight, and kept the faith. He exhorts Christians to give diligence unto the full assurance of hope, and, for this purpose, to be followers of them, who through faith and patience inherit the promises,

(4.) Good works essentially belong to religion. They are binding upon us in the obvious reason of things, and by the express command of God. That we should honor and worship the great and glorious Creator, on whom we continually depend--that we should be just, faithful and beneficent to our fellow men, with whom we are nearly connected-that we should use the bounties of heaven with sobriety and temperance—and that we should bring our appetites and passions under the dominion of our reason, which is the superior faculty of man, is naturally fit and right, and explicitly requir ed in the divine word. Nothing can remove or dimin. ish our obligation to be such manner of persons in all our conversation: Lest we should imagine, that faithsupersedes this obligation, the gospel gives it in charge, "that they who have believed in God should be care. ful to maintain good works, because they are profitable to men." The Apostle with abhorrence repels the suggestion, that Christians, because they are under grace, may therefore continue in sin; for, says he, "How shall they who are dead to sin, live any longer therein ?"

(5.) Works are necessary to adorn our profession, and honor our religion before men. Christians are exhorted to exhibit the virtues of the gospel in their common conversation, that the word of God may not be blasphemed, nor the way of truth evil spoken of; but,

on the contrary, the enemies of religion, beholding in the professors of it, a pattern of good works, may glorify God in the day of visitation.

Lastly: Works are necessary, as by them we are to be judged in the great day of the Lord. This is the constant doctrine of the gospel, that Jesus Christ, to whom all judgment is committed, will render to every man according to his works-according to the deeds done in the body. Though heaven is the purchase of Christ, yet it is promised only to them who seek it by a patient continuance in well doing. They only who do the commandments have a right to enter into the holy city. Though the righteousness of the Redeemer, and not our own, is the ground of our acceptance; yet, for the encouragement of virtue and holiness, God assures us, that the future happiness of believers will be measured out to them, in a greater or less degree, according as they have more or less abounded in works of righteousness. "Let us therefore be stedfast and unmoveable, always abounding in the work of the Lord, for as much as we know, that our labor is not in vain in the Lord."

III. Our last observation is, that the necessity of works does not diminish the grace of God in our salvation, nor afford us any pretence for boasting.

The whole scheme of redemption originated in God's selfmoving mercy. It was not the works or the prayers of men that brought Jesus down from heaven; but the preventing grace and love of God that gave his Son to die for their sins. It was not their sagacity which discovered; but his wisdom which revealed this glorious Saviour, and the marvellous plan of salvation through him. It was not their will that fixed; but his sovereign grace that stated the terms of salvation; and his promise is the foundation of our hope. Neither our faith, nor repentance, nor works can be considered as making atonement for past sins: That our salvation stands in connexion with these terms, is owing wholly