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be still wholly obligatory; then it cannot have been lowered even in the slightest degree.

It appears, then, that a law of more easy performance than the moral Law has not been promulged; and that God has in no wise relaxed from those claims which infinite justice demands.'

III. It may perhaps be asked, what then does St. Paul mean, when he asserts, Ye are not under the Law, but under grace?

2

This will soon be made clear, if we consider the practical object of the Law; which still subsists, and which will subsist to the end of the world.

The same Apostle acquaints us, that the Law was our schoolmaster to bring us unto Christ, that we might be justified by faith. Now the particu

In lege, ccu speculo quodam, quicquid in me est, damnatum esse et maledictum reperio. Nam nullum de lege apiculum interire, sed omnia implere oportet, perinde ac Christus ait: Amen dico vobis, donec cœlum et terra transeat, ne minimum quidem iota aut apex de lege præteribit, quin omnia fiant. Porro hoc in te non comperis, ut ex tota anima et toto corde, gaudio et voluptate facias, quicquid lex exegerit, aut a te poposcerit. Hinc damnatus, et Satanæ sub imperio es, secundum quod tuam noveris instituere vitam. Quo eo perveniendum est, ut dicas te Satanæ esse subjugatum et dicatum. Quod si scires quid tibi porro faciundum esset, pereundum tibi foret. Eo lex igitur tibi inservit, quæ docet nos damnatos esse: hæc enim prava desideria in nobis omnia reperimus, et ne scintillula tamen eorum in nobis esse debet. Porro id sophistœ nostri nihil observantes, tradiderunt siquis pro viribus agat, impertire Deum gratiam. Cæci sunt ii duces. Luther. Enarr. Evang. fol. 322 A. See also ibid. fol. 36 C. and fol. 336 B. and Bp. Reynolds's Works. p. 492.

2 Rom. vi. 14.

3 Gal. iii. 24. Many persons are fond of interpreting these words as relating only to the Jews, and of maintaining, that the

lar manner, in which the Law acts as our schoolmaster, is by convincing us of our extreme sinful

So long as a man remains insensible to the corruption of his nature and is puffed up with haughty notions of his own dignity and righteous-, ness, he will never perceive his want of a Saviour. Such was the case with the philosophizing Greeks. Vainly priding themselves upon their proficiency in ethics, they felt not the load of sin which pressed upon them; and a crucified Redeemer was foolishness in their eyes. In a similar situation are numbers even of those, who call themselves Christians. They are unwilling to believe themselves so totally depraved as the Scriptures represent them to be; and are therefore desirous of owing their salvation to any thing, rather than to the merits of Christ. Their pride is shocked at the idea, that their own, good works, which they view with the fond eye of an indulgent parent, possess no inherent merit whatsoever. They cannot bear to give up the belief, that those works may procure their salvation

Law, by its types and prophecies, was a schoolmaster only to, bring them to Christ. Thus they conceive, that the advent, not the necessity, of a Saviour is set forth in the words in question. But let it be remembered, that St. Paul is not addressing the Hebrews, but the Galatians, a church of Gentile converts; and the whole tenor of that Epistle shews, that he is proving the need of a Saviour from man's inability to perform the requisitions of the Law. Thus the Law, by condemning all those who trust to their works, and convincing them of sin, becomes a schoolmaster and a guide to lead them, to Christ, in order that they may receive justification, not by works, but by faith.

in the way of absolute desert. They are offended at the idea of humbling themselves in the dust before the throne of the Almighty, as lost and miserable and unworthy sinners. Mercy is freely offered to all, through the blood of Christ; but this they are unwilling to accept, unless they be allowed to possess some degree of merit of their own. Are all our good deeds useless? they will ask do not they at all contribute to obtain our salvation ? Farewell then to piety, virtue, and every thing that is of good report. If there be no merit in our holiness, why need we practise it?

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This mode of reasoning, though frequently brought forward with all the parade of a new and important discovery, possesses not the smallest degree of originality; it is at least as old as the days of St. Paul. That Apostle strenuously maintains the doctrine of salvation by grace through faith and not by works; and the same objection is immediately started against him: What shall we say then? Shall we continue in sin, that grace may abound? He instantly repels the unworthy suspicion with indignation: God forbid. How shall we, that are dead to sin, live any longer therein ?'

I

Similar to this is the language of Clemens Romanùs. Παντες ουν εδοξασθησαν, και έμεγαλύνθησαν, ου δι' αυτών, η των έργων αυτών, η της δικαιοπραγίας ἧς κατειργάσαντο, αλλα δια του θεληματος αυτού. Και ήμεις ουν δια θεληματος αυτου εν Χριστῳ Ιησου κληθεντες, ου δι' ἑαυτων δικαιουμεθα, ουδε δια της ἡμετέρας σοφίας, η συνέσεως, η ευσέβειας, η εργων ὧν κατά ειργασάμεθα εν οσιοτητι καρδιας αλλα δια της πίστεως, δι' ἧς παντας τους απ' αιώνος ὁ παντοκρατωρ Θεος εδικαιωσεν ᾧ εστω δοξα εις τους αιώνας των αιώνων. Αμην. Τι ουν ποιησωμεν

I

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Such will ever be the answer of the Christian; nor can it be censured by any person, who allows the divine inspiration of St. Paul.

IV. Upon the authority of the same Apostle, it may easily be decided, how far good works are necessary to salvation.

The whole question plainly hinges upon the sense, in which the word necessary is used.

If it be asserted, that works are efficiently necessary, thus involving the idea of purchasing our salvation; the whole Christian belief of justifica-. tion, not by our own merits, but solely through the blood of the Redeemer, will at once be subverted. For it cannot be said, that we are saved solely through faith, which is equally the doctrine of Scripture and of the Church of England,' if the meritorious efficiency of good works be mingled with it; for in that case, as the Apostle saith, grace is no more grace. But, on the other hand, if it be maintained that works are necessary, not to. procure salvation (for that is solely the gift of Christ), but to evince that we are in the way of salvation; works, in this sense, are clearly necessary. Still, however, the word necessary must be... αδελφοι; εργασωμεν από της αγαθοποιΐας, και εγκαταλείπωμεν την αγαπην ; Μηδαμως τουτο εασαι ὁ δεσποτης εφ' ἡμιν γεγενηθηναι αλλα σπεύσωμεν μετα εκτενείας και προθυμίας, παν εργον αγαθον επιτελειν, Clem. Rom. 1 Epist. ad Corinth.

sect. 32, 33.

I Article xi.

2

2 Rom. xi. 6.

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3 Hooker decides this point with his usual prudence and accuracy: We acknowledge a dutiful necessity of doing well, but the meritorious dignity of doing well we utterly renounce. Disc. on Justification.

used with some degree of restriction, as implying the opportunity of shewing the strength of our faith by the excellence of our works. The dying thief did not enjoy such an opportunity; yet his faith was nevertheless accepted, and himself justified: God clearly discerning, that his faith was not a barren, speculative, belief; but that it contained, as it were in embryo, the seeds of good works. For, as evil desires, though frustrated for want of opportunity, are actual sin in the eyes of God;' so are good wishes, though defeated for want of power, considered by him as holiness."

Works then are not efficiently necessary to salvation; but yet, except in such a case as that of the thief, they are absolutely requisite as an evidence of our possessing the true and lively faith.

The judicious Hooker has a passage to this purpose singularly strong and decisive. As for such as hold with the Church of Rome, that we cannot be saved by Christ alone without works; they do, not only by a circle of consequence, but directly deny the foundation of faith; they hold it not, no not so much as by a thread. It is almost superfluous to observe, that the meritorious efficiency of good works towards salvation, not their general necessity as an evidence of faith, is here spoken of.

We conclude then, that good works are neither wholly nor partly the meritorious cause of our sal

2

See Matt. v. 28.

Δοκιμος ανηρ και αδοκιμος ουκ εξ ὧν πρασσει μονον, αλλα kai ež ův ßovderal. DEMOC. Senten. Aur.

3 Disc. of Justification. sect. xix.

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