"follow not that which is evil, but that which is good;" for," by breaking the law, we dishonour God:" but "herein is he glorified, that we bear much fruit," in an exemplary and useful life.

7. Good works are likewise necessary to our inward peace and comfort. We often see that observation verified, that the "wicked are like a troubled sea when it cannot rest, whose waters cast up mire and dirt;" and that there is no peace to the wicked. They must have seared consciences indeed, who can have peaceable minds in a progress of sin, and in the neglect of practical godliness. A truly tender conscience will always remonstrate against the indulgence of any sin, either of omission or commission. And how unhappy and uncomfortable a life is it, to have our own hearts condemning us, to have a worm gnawing in our breasts, to have conscience applying the terrors of the law, and representing to us our guilt and danger? And yet this cannot be avoided without a life of good works. We cannot have grounds of rejoicing, but from "the testimony of our consciences, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world." As they who live careless and sensual lives cannot have good evidences of a renewed nature and a safe state, they must necessarily be strangers to that joy and comfort which flow from the refreshing views of an interest in the covenant of grace, and from the sense of our having the eternal God for our Father and Friend, compassionately to provide for us here, and to make us eternally happy in the enjoyment of himself. They must likewise be altogether strangers

to the unspeakable consolation which flows from a life of communion with God. For this is never obtained without a progress in holiness and good works. If, therefore, we would have the continual feast of a peaceful conscience; if we would enjoy a comfortable view of the divine favour, and rejoice in hope of the glory of God; if we would find, by blessed experience, that the ways of wisdom are ways of pleasantness, and all her paths peace; if we would obtain the sealings of the blessed Spirit, the earnest of our eternal inheritance, and the foretaste of heavenly happiness, which are enjoyments vastly preferable to all the pleasures of sense, we must add to our faith virtue, and maintain a life of holiness and good works. For "if we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth." But then shall I not be ashamed, when I have respect to all God's commandments." "Great peace have they who love his law, and nothing shall offend them."

I might, in several other particulars, exemplify to you the necessity of good works; but you will probably acknowledge that I have said enough already, to take off the odium cast upon us, as if we denied the necessity of good works in reference to salvation. I shall therefore only add,

8. Good works are necessary in order to our escaping eternal ruin and misery. I have shown you indeed, and I think sufficiently proved, that they are not necessary as an atonement for our sins, or as what will appease the wrath of God, and procure us an acquittance from guilt, and a right to be freed from condemnation. But still it is nevertheless

certain, that in fact no man will escape the amazing horrors of eternal perdition, who has had opportunity for a religious life, and yet has not been fruitful in good works. This will be the final test, to prove our sincerity towards God, and the eternal judgment will turn upon this evidence. The great Judge of the world will quickly appear, and his reward will be with him, to render unto every man according as his works have been; and then he will inflict on those "who are contentious and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish."

As, therefore, it is not a small matter to inhabit the dreadful flames of hell, the seat of enraged justice and burning vengeance, through eternal ages, it cannot but be of the greatest importance to take pains to escape it; to repent and obey the Gospel, to watch and pray, to be active and diligent in all the ways of religion, if so be we may be accounted worthy to escape that tremendous misery, and made meet to stand before the Son of man. We have no other choice before us, but to be holy here, or unhappy for ever. We must obtain grace from God, and live to him in the exercise of grace, or be separated from his presence for ever, as unmeet objects of his favour. And will not all readily acknowledge, that the former is infinitely to be preferred by every one who has any just value for his present interest, or for his eternal happiness? How absurd is it, in the view of common reason, to love death, or choose an evident token of perdition, by being the servants of sin, and obeying it in the lusts thereof!

I hope, Sir, I have now answered not only your question, but your expectation. And yet, that I may obviate all mistakes, I will endeavour to give you a review of the whole, in some plain, familiar, and practical directions.

If you suppose yourself in an unregenerate state, be found most earnestly diligent in the duties of religion, in the use of the means of grace, and in endeavours of a conformity of life to the will of God, as the way in which God will be inquired of by you, that he may bestow his converting and sanctifying grace upon you. It is true, that God is the sovereign author and donor of his own special favours ; but it is also true, that he has given you no encouragement to hope for them, in any other way but that of duty. In this way, therefore, do you be found; pleading with him for the influences of his Holy Spirit, to draw you to Christ, and to work the work of faith with power in your soul. In this way you may hope in his mercy, not indeed for the sake of your duties, but for the sake of Christ's infinite merits, and the boundless grace and goodness of the divine nature. But in the neglect of this way of duty, you have not the least encouragement from the word of God to hope for the renewing influences of the blessed Spirit, without which you are undone eternally.

However, though even an unregenerate man must thus "strive to enter in at the strait gate," you must yet consider and realize to yourself, that you are utterly incapable of that obedience which the Gospel requires, without faith in Christ. Faith is the first act of evangelical obedience, the root of all

other graces, and the principle of all such religious duties as God will own and accept. For "without faith it is impossible to please God." You must live in the Spirit before you can walk in the Spirit. Your first business therefore is, not only earnestly to pray to God that he would draw you to Christ, but you must endeavour to look to this precious Saviour as to a sufficient fountain of all grace, trusting your soul in his hands, with encouraging hope of justification by his righteousness, and sanctification by his Spirit. If your faith be sincere, you thereby lay a foundation of spiritual and acceptable obedience; but if not, the best works that you can perform will be only external, hypocritical, legal, and slavish performances. You must therefore be brought to act faith in Christ for holiness, as the beginning of that salvation which you hope to obtain from him. You are not to look upon a life of holiness and spiritual obedience as the condition of your salvation, but as the salvation itself which you hope for actually begun in your soul; and you have as much warrant from the invitations and promises of the Gospel, to trust in the Lord Jesus Christ for this renovation of your nature by his Spirit, as for the justification of your person by his blood, or for an eternal inheritance with the saints in light; and you must accordingly depend upon him for it, and ask it of him in faith, or never obtain it.

I have proposed these things to you, upon the supposition that you have not satisfying evidences of a converted state. Let us now then suppose the case to be otherwise, and you comfortably persuaded that you have experienced the happy change. An