-Nay; inftead of being Acts of Duty, and Objects of Approbation, they ftand condemned in the Scripture, and are Breaches of the Com- . mandment. They ftand condemned in that Scripture, which declares; Without Faith it is impoffible to pleafe GOD*. They are Breaches of that Commandment, which requires; Whether Ye eat, or drink, or whatsoever Ye do, do all to the Glory of GOD.

Upon the whole; if We will submit to the Determination of our established Church, or acquiefce in the Decifion of our Divine MASTER; We must acknowledge, that there is no fuch Thing as a good Work, till We are reconciled to GOD, and our Perfons accepted in his Sight.-Therefore, to represent our own Works, as the Means of Reconciliation and

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not the Audience be exhorted to abound in Acts of Benevolence, from a grateful Regard to the infinitely merciful and condefcending JESUS? 2 Cor. viii. 9.-Should they not, before all Things, be directed to make fure their Intereft in the REDEEMER's Merits? That their Perfons may find Favour, and their Alms Acceptance. Eph. i. 6.-Should they not be admonished, that without this believing Application to CHRIST, whatever they do, whatever they give, is worthless in the Eye of their MAKER, and will be fruitless to their own Souls? Heb. xi. 6.-In this Refpect our SAVIOUR was eminently typefied by the Jewish Altar. On which every Sacrifice, by whomfoever brought, was to be offered. And feparate from which no Sacrifice, however coftly, could be accepted. Exod. xx. 24.

Acceptance, is both chimerical and abfurd. Chimerical, because it builds upon a Phantom, and takes for a Reality, what has no Existence. Abfurd, because it inverts the natural Order of Things, and would make the Effect antecedent to the Caufe.

Ther. Before we quit this agreeable Retreat, let me ask my Afpafio; What He proposes, by running down all thofe Works, which are the Produce of inward Religion, and effential to true Holiness. Whofe Excellency is difplayed in the cleareft, and whofe Neceffity is urged in the frongest Terms, throughout the whole Bible.

Afp. I am far from running down those Works, which are the Produce of inward Religion; and therefore may be justly tiled, Works of Faith, and Labours of Love *.—But I

would

* Works of Faith, and Labours of Love. I Theff. i. 3. How finely are good Works characterized, in this Place! Though it be only en paffant, tranfiently, or by the by. And how judiciously are the true diftinguished from the counterfeit! Works, that are done in Faith; Works, that proceed from Love; thefe, and thefe only, the Apoftle fignifies, are really good.As fome noble River, though preffing forward to the Ocean, nourishes many a fair Plant; and fuckles many a sweet Flower, by the Way; fo the facred Writers, though principally intent (as here) upon fome different Point; yet drop incidentally fuch valuable Truths, as chear the Believer's Heart, and make glad the City of our GOD.

would caution Us both to take Care, left they be deftitute of thofe Circumftances, which alone can render them truly good.

I would also perfuade my Theron, and I would habituate myself, not to repose our Confidence in any Works whatsoever. Left they prove a 'bruifed Reed, that breaks under our Weight; or a pointed Spear, that pierces Us to the Heart.-We fhall never be like the Church, Who comes up out of the Wilderness, leaning upon her Beloved; fo long as We bolfter up Ourselves, with a Conceit of perfonal Righteoufnefs. This was the Error, the fatal Error of the Pharifees. This the Film, that blinded the Eyes of their Mind; and sealed them up, under the Darkness of final Unbelief.

Befides, my dear Theron: If You expect to be faved by your own Duties, You will be loth to fee the worst of your Condition. To fee the worst of your Condition, will be a Dagger to your Hopes, and as Death to your Soul. You will therefore be inclined to daub with untempered Mortar. Instead of acknowledging the deep Depravity of your Nature, and the numberlefs Iniquities of your Life, You will invent a thousand Excufes, to palliate your Guilt. And, by this means, erect a Wall of Partition, between your Soul and the Merits

* Cant, viii. 5.

+ Ezek. xiii. 10.

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of your REDEEMER. Which will be a greater Inconvenience, a more deftructive Evil, than to cut off all Supply of Provision from an Army, or even to intercept the Sun-beams from vifiting the Earth.

Ther. Now you talk of Armies, I must obferve, that, though I have fcarce been able to keep my Ground, in this argumentative Action, I cannot allow You the Honour of a Victory. As a Retreat is very different from a

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Afp. I would also remark, that my Friend has changed the intended Plan of our Operations. Has almoft continually acted upon the Offenfive. While my Part has been only to fuftain the Shock. At our next Encounter, You may expect to have the Order of Battle reverfed. I fhall direct my Forces to begin the Charge. Put Yourself therefore in Readiness for a brifk Attack.

Ther. You act the fair Enemy, Afpafio, I must confess; in thus giving the Alarm, before You make the Affault.

Afp. This Hoftility may appear fairer fill, when I affure You, that my Weapons aim not at the Destruction of your Comfort, or the Demolition of any valuable Intereft. Only they would be mighty, through GOD, to pull down the Strong-holds of Unbelief; and bring every felf-exalting, every rebellious Thought,

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captive unto CHRIST*. Captive, in a profeffed Submiffion to his Righteousness, as well as a dutiful Subjection to his Commands.—And, when fuch is the Tendency of the Campaign, it will be your greatest Advantage, to lose the Victory. It will be better than a Triumph, to acknowledge Yourself vanquished.

2 Cor. x. 4, 5, 6.

VOL. I.

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