It concerns 66 every

impure and ungodly for ever. one, therefore, so to speak and so to do, as they that shall be judged by the law of liberty." James ii. 12.

Upon the whole then, as you are taught by the one apostle how dangerous it is to build upon any other foundation than Christ only; for "Christ Jesus is our hope," and "other foundation can no man lay, than that is laid, which is Christ Jesus:" so are you admonished by the other apostle, that you can have no interest in Christ nor title to his salvation, but by a faith which purifies the heart, works by love, and is justified by a subsequent life of holiness and new obedience.

The extremes on both sides of the question, are equally dangerous. He that joins good works with faith, as equally the terms of justification before God, virtually rejects the Saviour's sufficiency; substitutes his own righteousness in the room of the righteousness of God; and consequently his expectations must perish. He that separates good works from faith, in his life and conversation, as though they were not requisite to salvation, will be found very unfit for the heavenly world, when the decree goes forth, "He that is filthy, let him be filthy still."

Suffer me then to conclude, Sir, with an earnest entreaty, that, as you love your soul, you would leave off unprofitable disputes; and not distract your mind, and carry away your thoughts from practical godliness, by such an earnest application to these controverted points: but see to it, that you come to the footstool of divine grace, as a lost, unworthy, perishing sinner; that you depend only upon the riches of God's free sovereign grace, to draw you to Christ, and give you an interest in him; that you look to Christ Jesus alone for righteousness and strength; and cheerfully trust in him as a safe foundation of confidence and hope. See to it, that the life which you live in the flesh, be by the faith of the Son of God: and as you look to his righteousness only for the safety of your state, so likewise repair by faith to his fulness for all supplies of grace, whereby you may make a progress

in holiness. See to it, that you do not quiet your conscience with a dead faith; but always remember, that "he who hath this hope in Christ, purifies himself even as he is pure;" and that as your person cannot be justified, but by faith in Christ, so your faith cannot be justified, but by a careful diligence in maintaining good works. Having therefore "with the heart believed unto righteousness," be in a humble dependence upon Christ, "steadfast and immoveable, always abounding in the work of the Lord: and your labour will not be in vain in the Lord."

That you may be kept by the power of God through faith, and receive the end of your faith, the salvation of your soul, is the prayer of,

Sir,

LETTER XV.

Yours, &c.

WHEREIN IS CONSIDERED IN WHAT RESPECTS GOOD WORKS ARE NECESSARY; AND OUR OBLIGATIONS TO THEM REPRESENTED AND URGED.

SIR-Your observation is just, that "it would be unsuitable and unseasonable to make apologies for this further trouble (as you are pleased to call it) after I have given you so many assurances of my cheerful readiness, to contribute all in my power to your best interest." Indeed, Sir, I have found nothing troublesome in the whole progress of our correspondence, excepting some dark apprehensions of late, lest you would "frustrate the grace of God," in "seeking righteousness, not by faith," but "as it were by the works of the law." But it now greatly animates my endeavours to serve you, to find those fears on my part so happily removed, by finding "the difficulties on your part obviated, in that important point, and you satisfied with respect to the foundation of your

hope." I am sensible, that the principles which I have been pleading for, are "commonly loaded with opprobrious invectives, as being destructive of an holy life, and subversive of morality and godliness." But I think I have already given you sufficient evidence, that all these insinuations are mere calumnies; and that there is no other possible foundation, than what I have represented to you, for a life of true holiness and piety. I appeal to your own observation and experience, whether in general there be any that live more holy lives and more honour their profession, than they who most strictly adhere to the doctrines of special grace and depend upon Christ alone for righteousness and strength: and whether they, on the contrary who depend upon their good works for a title to the divine favour do not too commonly show the weakness of their foundation, by the carelessness and unfruitfulness of their lives.

The question which you propose, is however worthy of a distinct consideration, "How far and in what respects are our good works necessary to salvation?"

In order to give you a proper view of this case, it will be needful to answer this question both negatively and positively: or to show you wherein our good works ought to have no place, or be at all looked to or depended upon; and then to show you wherein good works ought to have place, and in what respect they are necessary to every Christian indeed, that would entertain a well grounded hope of eternal life.

In my negative answer to this question, I must first observe that we are not to do good works, in order to change God's purposes and designs towards us, or to excite his benevolence and compassion to us. I suspect, it is too common a case, for men to depend upon their penitent frames, their duties, their reformations, their works of charity, or other religious exercises, as what will excite affections, passions, or compassions in the glorious God, correspondent to what they find in themselves. And thence, when conscience upbraids the sinner for his past provoca

tions to God, he hopes to appease his displeasure, by his remorse, by his duties, or by his more careful future conduct: and now "he is delivered to do all these abominations," his account is balanced, and he begins upon a new score. Thence it is that his hopes and fears bear proportion to his frames and carriages. Every serious pang, every religious duty or moral practice, which his conscience approves, will raise his dejected hopes; and give him comforting expectations of the divine favour. But it should always be remembered, that the change to be hoped for by our duties, religious frames, or moral conduct, must be in ourselves, and not in God. "He is of one mind, and who can turn him? He is the Lord, he changeth not." We are therefore not to look to our good works, but to the Redeemer's merits, and the infinite mercy of the Divine nature, as what will render God propitious to us. Though we are only to hope for mercy in a way of duty, it is not because this will render God more willing to bestow it; but because it is the way, which God has appointed, to render us more disposed and ready to receive it. It is an imagination very unworthy of God, to suppose, that we can move him to the exercise of compassion, whose very nature is goodness and love itself; that we can excite any mercy in him, whose infinite mercy endures for ever: or that we can procure any change of purpose in him, who is without any variableness or shadow of turning. When the glorious God treats with us, as if he were a partaker of human affections and passions, this in mere condescension to our weakness; we being incapable to behold him as he is. Surely it is not to lead us into apprehensions, that he is altogether such an one as ourselves. Our business, therefore, is, to come to Christ and learn of him, to bow our necks to his yoke, to do good works from faith in Christ, and out of love and obedience to him; and in that way to hope in God for mercy, for Christ's sake, and for his own sake; and not for ours. We are to obey him as a gracious sovereign; and to hope in him as the sovereign author and donor of his

own favours. We are to hope in his mercy, not because we can allure him to the exercise of it, or recommend ourselves to him, by any thing we can do; but because he is "infinite in goodness, and delighteth in mercy." "The gifts and calling of God are without repentance," Rom. xi. 29.

I may add, we are not to do good works with a view to qualify us for our reception of Christ by faith, or for our interest in him. Multitudes seem most dangerously to deceive their souls in this matter. It is but too common a case for men to quiet their consciences, and to entertain hopes of salvation, from apprehensions, that they endeavour to be found in a way of duty, they endeavour to mortify their lusts, and to live a holy life; and therefore, though guilty of many defects both in their duties and conversations, they hope God will accept them upon Christ's account, that the merits of Christ will make up the defects of their performances, and his blood cleanse them from the guilt of their sins. If they should fall into some more gross and enormous sin, or grow careless and remiss in duty, they will then, perhaps, fall into a panic, and terrify themselves with apprehensions, that Christ will not accept such as they are: but when they have reformed their conduct, their fears blow over, and they revive their hopes, that they shall yet obtain mercy for Christ's sake. And what is the natural language of all this, but that they shall obtain an interest in Christ by their good works; and when they have done their part, he will do the rest, will make up the defects of their attainments, and give such a value to their sincere (though imperfect) obedience, that this shall recommend them to the favour and acceptance of God. As though the glorious Redeemer undertook our ransom, for no other end, than to render our deficient duties meritorious, and our sins innocent and inoffensive. This legal and self-righteous principle seems generally to obtain with the careless, carnal world. And when sinners come under conviction of their guilt and danger, they are yet influenced by the same legal disposition, though