defcending and merciful to our Infirmities, which accepts of Sincerity instead of perfect Obedience?

Afp. When was this milder Law introduced, and the ftricter abrogated?-Not upon the Entrance of Sin, I prefume. At this Rate, the original Law must be the Creature of a few Days, perhaps of a few Hours only. But can We imagine, that the All-wife and Unchangeable GOD would ordain a Syftem of Precepts, to be difannulled, as foon as enacted? Not in our LORD's Time, I am very certain. That holy Commandment, which requires fupreme Love to GOD, and perfect Charity to Men, He affures Us, was ftill in Force*. Nay, it is evident, from the Nature of the DEITY, and from our Relation to one another, That it always will be in Force; that it never can cease; but is neceffary and everlasting.

"A milder Law, condefcending to our Infirmi"ties"-What can be the Purport of fuch an Inftitution? It must be supposed to speak the following Language; "Be it known unto You, O Children "of Adam, that You are no longer enjoined to love "the LORD with all your Strength, nor to love "your Neighbour as Yourselves.-Once, indeed, I "infifted upon abfolute Purity of Heart; now I can

difpenfe with fome Degree of evil Concupifcence. "Since CHRIST is come, and his Gospel "preached, You need not always be clothed with "Humility; but may feel fome little Emotions of "Pride. In fhort; because You are weak, I will " connive; or even accommodate my Demands to 66 your enfeebled and depraved Condition."

• Matt. xxii. 37, 38, 39.

Not

Not to urge (what must be shocking to every Ear) That fuch a Doctrine would make the HOLY ONE of GOD, a Minifter of Sin; and the Gofpel of our Salvation, a Patent for Licentiousness. Let me only afk-Does this agree with our LORD's Declaration? One Fot or Tittle shall in no wife pass from the Law, till all be fulfilled *.-Is this fuitable to the Perfections of the Divine LEGISLATOR? With whom is no Variableness, nor Shadow of Turning +?-Will this confift with the avowed Refolution of the Almighty JEHOVAH? He will magnify the Law, and make it honourable ‡.

Ther. However You may decry, what I call the milder Law, St. Paul afferts it to be the Chriftian Scheme. This he ftrenuoufly argues for, as the only Scheme by which any Man can be justified in the Sight of GOD.

Afp. Does He, Theron? In what Epiftle? What Chapter? What Verfe?—He fays, addreffing Himfelf to the Galatian Converts; I do not frußrate the Grace of GOD; for, if Righteousness came by the Law, CHRIST is dead in vain. From which Paffage, We learn two very momentous Truths. That, were we to derive a justifying Righteousness from the Law, this would not only be derogatory to the Honour of Grace, but fubverfive of its very Being. That by seeking Juftification through our own confcientious Behaviour, We make, as far as in Us lies, the Death of CHRIST a vain Thing; for which there was no Occafion, and of which there is no Ufe.

To

Matt. v. 18.
Gal. ii. 21.

† Jam. i. 17.

+ Ifai. xlii. 21.

To the fame Purpose it is written in that invaluable Epiftle to the Romans; If they which are of the Law be Heirs; if they, who truft to their own Performances of the Law, are thereby intitled to the heavenly Inheritance; Faith is made void, and the Promife made of none Effect.-See now, my Friend, the Tendency of your Opinion! It is not a mere fpeculative Miflake; an Error of inconfiderable Confequence; but fuch as ftrikes at the Fundamentals of the Gofpel. Instead of being the only Chriftian Scheme, it totally overthrows + Chriftianity itself. For, it would render the Promise abortive, and fuperfede the Neceffity of Faith. It would deftroy the very Existence of Grace, and make even the Death of CHRIST a fuperfluous Tranfaction.

Ther. This I fee, Afpafio; That the Method of obtaining Acceptance on Account of our own Sincerity, is a benign Expedient; fuch as corresponds with the compaffionate Nature of the DEITY; and is, what the Apostle ftiles, being juftified by Faith, without the Deeds of the Law.

*Rom. iv. 14.

Afp.

+ St. Paul fays of those Preachers, who taught Juftification by the Works of the Law, They would pervert, or (as the Original ulaspelas may be tranflated) fubvert and overthrow the Gaffel of CHRIST.-To pervert, give a wrong Turn, or a falje Colour, feems not to exprefs fully the Apoftle's Idea, ner to preserve the native Energy of his Argument. The Greek Word is equivalent to the Hebrew, which we generally render evertere. Gal. i. 7.

It may be worth our while, to tranfcribe Beza's Defcant upon the Paffage: which is no lefs pertinent, than it is important. Quid enim magis contrarium eft Fidei, five gratuite Juftificationi, quàm Juftificatio ex Lege, five Meritis, non CHRISTI fed noftris? Itaque que volunt ifta duo conciliare, magis etiam funt inepti, quàm fi quis conetur Lucem cum Tenebris, Mortem cum Vitá conjungere.

Afp. How! To be justified by Faith, and justified by Sincerity, the fame Thing!-Is it poffible? -Let me illustrate my Query by a Similitude, which our prefent Situation fuggefts. Sometimes an easy Comparison is more convincing, than a laboured Argument.

From this pleafing Eminence, We command an extenfive View of the Country. Our Eye connects the artless Grandeur of Nature, with the elegant Embellishments of the Summer-house. Nor is the public Road the leaft entertaining Part of the Scene. Because, it presents Us with a moving Picture; with a perpetual Succeffion of new Objects.-How many Travelers have paffed in Review, fince We took our Seat in this agreeable Elevation! Juft at this Inftant, a Stage-coach bolts out of the Lane: filled, I suppose, with Passengers, that refide in the Neighbourhood, or are to lodge in the next Market-town. We will suppose them fet down at their Journey's End. An Acquaintance visits them: congratulates them on their Arrival: and afks that customary Question, "How they came?"-"We came, fay

they, without walking a Step ourselves; yet by "walking, as far as We were able."-Is this Anfwer intelligible? Are these Sentiments confiflent? So intelligible is my Friend's Doctrine. So confiftent is Juftification, vouchfafed without the Deeds of the Law; and Juftification obtained, by performing the Deeds of the Law, as well as We are able.

Ther. Without the Law, fignifies, Without the Neceffity of an exact and unerring Conformity to it. Afp. This is not without, but by the Law, qualified in the Rigour of its Demands, and departing

4

fome

fomewhat from the Perfection of its Precepts. Could You affirm, with any Propriety, that this Part of the Hemifphere is without the Sun? Because, an intervening Cloud has moderated its Fervour, and abated its Glare.

What fays the Apoftle? His Words in another Place, will determine his Meaning in this. If a State of Acceptance with GOD, be of Works; be referable to our own Obedience, whether fincere or perfect it is no more of Grace *; no more the Effect of free Favour, but a Recompence owing to Worth, or a Reward belonging to Worth.-Works and Grace, in Point of Juftification, are irreconcilable Oppofites +. On this Pinnacle they cannot ftand together. One muft fupplant and overthrow the other.

But why do I speak of Grace? If my Friend's Opinion prevail, Grace is at an end. What We took to be the Gofpel, turns out a Covenant of Works. Salvation ceases to be a free Gift, and becomes a neceffary Payment. For, to Him that worketh, that performeth what the Law requires, is the Reward not reckoned of Grace; but He may claim. it, as his Due; it must be paid Him, as Matter of Debt .

Ther

Rem. xi. 6. The Paffage produced by Afpafio, refers immediately to the Doctrine of Election, and but remotely to the Privilege of Juftification. However, as the former includes the latter, if that be perfectly free, this cannot be the Confequence of Works. The Argument, therefore, I apprehend, is conclufive, though the Proof is not fo direct.

+ E diametro inter fe opponuntur, Mofes & JESUS CHRISTUS: Lex & Promiffio: facere & credere & Opera Fides: Merces & Donum. BENGEL.

Rom. iv. 4.