eth, none that seeketh after God:" (z) in a word, "that he is flesh;" (a) a term expressive of all those works which are enumerated by Paul; "adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders," (b) and every impurity and abomination that can be conceived. This is the dignity, in the confidence of which they must glory. But if any among them discover that integrity in their conduct which among men has some appearance of sanctity, yet since we know that God regards not external splendour, we must penetrate to the secret springs of these actions, if we wish them to avail any thing to justification. We must narrowly examine, I say, from what disposition of heart these works proceed. Though a most extensive field of observation is now before us, yet, since the subject may be dispatched in very few words, I shall be as compendious as possible.

II. In the first place, I do not deny, that whatever excellencies appear in unbelievers, they are the gifts of God. I am not so at variance with the common opinion of mankind, as to contend that there is no difference between the justice, moderation, and equity of Titus or Trajan, and the rage, intemperance, and cruelty, of Caligula, or Nero, or Domitian; between the obscenities of Tiberius and the continence of Vespasian; and, not to dwell on particular virtues or vices, between the observance and the contempt of moral obligation and positive laws. For so great is the difference between just and unjust, that it is visible even in the lifeless image of it. For what order will be left in the world, if these opposites be confounded together? Such a distinction as this, therefore, between virtuous and vicious actions, has not only been engraven by the Lord in the heart of every man, but has also been frequently confirmed by his providential dispensations. We see how he confers many blessings of the present life on those who practise virtue among men. Not that this external resemblance of virtue merits the least favour from him; but he is pleased to discover his great esteem of true righteousness, by not permitting that which is external and hypocritical to remain without a temporal reward.

(z) Psalm xiv. 1-3. Rom. iii. 11. (a) Gen. vi. 3.

(b) Gal. v. 19, &c.

Whence it follows, as we have just acknowledged, that these virtues, whatever they may be, or rather images of virtues, are the gifts of God; since there is nothing in any respect laudable which does not proceed from him.

III. Nevertheless, the observation of Augustine is strictly true, That all who are strangers to the religion of the one true God, however they may be esteemed worthy of admiration for their reputed virtue, not only merit no reward, but are rather deserving of punishment, because they contaminate the pure gifts of God with the pollution of their own hearts. For though they are instruments used by God for the preservation of human society, by the exercise of justice, continence, friendship, temperance, fortitude, and prudence; yet they perform these good works of God very improperly; being restrained from the commission of evil, not by a sincere attachment to true virtue, but either by mere ambition, or by self-love, or by some other irregular disposition. These actions, therefore, being corrupted in their very source by the impurity of their hearts, are no more entitled to be classed among virtues, than those vices which commonly deceive mankind by their affinity and similitude to virtues. Besides, when we remember that the end of what is right is always to serve God, whatever is directed to any other end, can have no claim to that appellation. Therefore, since they regard not the end prescribed by Divine wisdom, though an act performed by them be externally and apparently good, yet being directed to a wrong end, it becomes sin. He concludes, therefore, that all the Fabricii, Scipios, and Catos, in all their celebrated actions, were guilty of sin, inasmuch as, being destitute of the light of faith, they did not direct those actions to that end to which they ought to have directed them; that consequently they had no genuine righteousness; because moral duties are estimated not by external actions, but by the ends for which such actions are designed.

IV. Besides, if there be any truth in the assertion of John, that "he that hath not the Son of God, hath not life;" (c) they who have no interest in Christ, whatever be their characters, their actions, or their endeavours, are constantly advancing,

(c) 1 John v. 12.

through the whole course of their lives, towards destruction and the sentence of eternal death. On this argument is founded the following observation of Augustine: "Our religion discriminates between the righteous and the unrighteous, not by the law of works but by that of faith, without which works apparently good are perverted into sins." Wherefore the same writer, in another place, strikingly compares the exertions of such men to a deviation in a race from the prescribed course. For the more vigorously any one runs out of the way, he recedes so much the further from the goal, and becomes so much the more unfortunate. Wherefore he contends, that it is better 'to halt in the way, than to run out of the way. Finally, it is evident that they are evil trees, since without a participation of Christ there is no sanctification. They may produce fruits fair and beautiful to the eye, and even sweet to the taste, but never any that are good. Hence we clearly perceive that all the thoughts, meditations, and actions of man, antecedent to a reconciliation to God by faith, are accursed, and not only of no avail to justification, but certainly deserving of condemnation. And why do we dispute concerning it as a dubious point, when it is already proved by the testimony of the apostle, that "without faith it is impossible to please God." (d)

V. But the proof will be still clearer, if the grace of God be directly opposed to the natural condition of man. The Scripture invariably proclaims, that God finds nothing in men which can incite him to bless them, but that he prevents them by his gratuitous goodness. For what can a dead man do to recover life? But when God illuminates us with the knowledge of himself, he is said to raise us from death and to make us new creatures. (e) For under this character we find the Divine goodness towards us frequently celebrated, especially by the apostle. "God," says he, "who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ," &c. (ƒ) In another place, when under the type of Abraham he treats of the general calling of the faithful, he says, It is "God, who quickeneth the dead, and calleth those things which be not as though they (ƒ) Eph. ii. 4, 5.

(d) Heb. xi. 6.

(e) John v. 25.

were." (g) If we are nothing, what can we do? Wherefore God forcibly represses this presumption, in the book of Job, in the following words, "Who hath prevented me, that I should repay him? Whatsoever is under the whole heaven is mine."(h) Paul, explaining this passage, concludes from it, that we ought not to suppose we bring any thing to the Lord but ignominious indigence and emptiness. (i) Wherefore, in the passage cited above, in order to prove that we attain to the hope of salvation, not by works, but solely by the grace of God, he alleges, that "we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." (k) As though he would say, Who of us can boast that he has influenced God by his righteousness, since our first power to do well proceeds from regeneration? For, according to the constitution of our nature, oil might be extracted from a stone sooner than we could perform a good work. It is wonderful, indeed, that man, condemned to such ignominy, dares to pretend to have any thing left. Let us confess therefore, with that eminent servant of the Lord, that "God hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace;" (/) and that "the kindness and love of God our Saviour towards man appeared," because "not by works of righteousness which we have done, but according to his mercy he saved us; that being justified by his grace, we should be made heirs of eternal life." (m) By this confession we divest man of all righteousness, even to the smallest particle, till through mere mercy he has been regenerated to the hope of eternal life; for if a righteousness of works contributed any thing to our justification, we are not truly said to be "justified by grace." The apostle, when he asserted justification to be by grace, had certainly not forgotten his argument in another place, that "if it be of works, then it is no more grace.” (n) And what else does our Lord intend, when he declares "I am not come to call the righteous, but sinners?" (o) If sinners only are admitted, why do we seek to enter by a counterfeit righteousness?

VI. The same thought frequently recurs to me, that I am

(g) Rom. iv. 17. (1) 2 Tim. i. 9.

(h) Job xli. 11.
(m) Titus iii. 4, 5,7.

(i) Rom. xi. 55.
(7) Rom. xi. 6.

(*) Ephes. ii. 10. (0) Matt. ix. 13.

in danger of injuring the mercy of God, by labouring with so much anxiety in the defence of this doctrine, as though it were doubtful or obscure. But such being our malignity, that, unless it be most powerfully subdued, it never allows to God that which belongs to him, I am constrained to dwell a little longer upon it. But as the Scripture is sufficiently perspicuous on this subject, I shall use its language in preference to my own. Isaiah, after having described the universal ruin of mankind, properly subjoins the method of recovery. "The Lord saw it, and it displeased him that there was no judgment. And he saw that there was no man, and wondered that there was no intercessor: therefore his own arm brought salvation unto him; and his righteousness, it sustained him." (p) Where are our righteousnesses, if it be true, as the prophet says, that no one assists the Lord in procuring his salvation? So another prophet introduces the Lord speaking of the reconciliation of sinners to himself, saying, "I will betroth thee unto me for ever, in righteousness, and in judgment, and in loving-kindness, and in mercies. I will have mercy upon her that had not obtained mercy." (q) If this covenant, which is evidently our first union with God, depend on his mercy, there remains no foundation for our righteousness. And I should really wish to be informed by those, who pretend that man advances to meet God with some righteousness of works, whether there be any righteousness at all, but that which is accepted by God. If it be madness to entertain such a thought, what that is acceptable to God can proceed from his enemies who, with all their actions, are the objects of his complete abhorrence? And that we are all the inveterate and avowed enemies of our God, till we are justified and received into his friendship, is an undeniable truth. (r) If justification be the principle from which love originates, what righteousnesses of works can precede it? To destroy that pestilent arrogance, therefore, John carefully apprises us that "we did not first love him." (s) And the Lord had by his prophet long before taught the same truth; "I will love them freely," saith he, "for mine anger is turned away.” (t) If his love was spontaneously inclined towards us, it certainly is not

(p) Isaiah lix. 15, 16. (3) 1 John ív. 10.

(9) Hosea ii. 19, 23. (r) Rom. v. 6, 10. Col. i. 21. (t) Hosea xiv. 4.