destitute of external revelation, by the natural workings of conscience and reflection. "When the Gentiles, who have not law by nature, perform the things [enjoined] of the law, these persons, not having law, are to themselves law; who manifest the law's operation written in their own hearts, their conscience witnessing with it, and their reasonings between each other, accusing or apologizing for them." Rom. ii. 14, 15. 8. The observance of it is declared to be infinitely more important than circumcision; and, by parity of reason, than any other ceremonial institution. Ib. v. 26, 27. 9. The apostle lays it down as an unavoidable inference from his doctrine, that "it excludes boasting." But this would not be true if the acts disclaimed were only those required by the ceremonial law. As it would then remain that the formal reason, the ground of right, in the being accepted into the favour of God, is our own moral excellence; so that, in whatever degree it existed, would furnish a much more obvious and natural ground of self-valuation than any that can be imagined to lie in ritual performances. Nothing can exceed the strength and explicitness of the divine declarations on this head. "the law speaketh,-in order that every mouth may be stopped, and all the world become condemned before the judgment of God [vπodikos--TŴ OE.]— Where, then, is boasting [or glorying]? It is excluded. That no flesh [i. e. none of mankind] may glory in his presence. This [the being saved], not of yourselves: the gift of God: not from works; that no one may glory." Rom. iii. 19, 27; 1 Cor. i. 29; Eph. ii. 8. 10. Justification is, in the strongest terms, denied to be, not only of or from "works of the law," or of "law" taken indefinitely; but, in the most comprehensive and absolute terms, "of works,-of our own righteousness,-of works of righteousness which we have done." Rom. iv. 5; x. 3; xi. 6; Gal, ii. 16; Tit. iii. 5. 11. The law, from which the writings of Paul so strongly repudiate the justification of a sinner, is especially defined to be that which is not abrogated by the dispensation or system of the gospel but the ceremonial law is most abundantly and expressly declared to have been so abrogated. Rom. iii. 31; Gal. iii. iv. v.; Heb. vii.-x. 12. The doctrine of a renunciation of this law, so far as respects the obtaining of justification before God, is admitted by the apostle to be liable to a primâ facie objection, as furnishing to opponents, or to superficial thinkers, an apparent allowance for sinful conduct. "What shall we then say? Shall we continue in sin, that grace may abound? Far be it!" Rom. vi. 1. Now such an objection could attach only to the doctrine which Mr. Vance Smith and those who think with him are opposing. There would be no plausibility in arguing;-because I am not under the obligation to perform the Levitical ceremonies, I am at liberty to violate the dictates of piety or the rules of virtue and morality. For many of the sentiments here advanced, I am indebted to a book of singular merit, The Scripture Doctrine of Sanctification; by the Rev. James Fraser; Edinb. 1774. These are reasons for which I think that Mr. Vance Smith's notion of the apostle's argument is utterly inapplicable; and that a fair view of the state of the case between Paul and his Judaical opponents would coincide with that which is supported in this volume, and would be the opposite of Mr. Vance Smith's opinion, however fortified by the suffrages of Marsh, Milman, or others. He objects to my conclusions, that they are drawn from a fragmentary selection of passages from almost all parts of the Scriptures; that the great doctrine which I devote my life to maintain, is no where in the Bible to be found "existing as a whole," but is formed by pieces and patches, arbitrarily assumed; and that, "to frame and put them together into one self-consistent and compact structure, requires not merely the labour and learning of the Four Discourses, but also many an interposed argumentation and conjecture, and explanation of profane Reason!"-P. 68. I give a short reply. My selection and arrangement of passages I maintain to be no other than a compendious, but fair and just, summary of the intent and meaning of the entire Revelation of God for the recovery of mankind to holiness and happiness. Upon the criticism and interpretation of the single passages, I deny the justness of his, and maintain the soundness of my own representations; and I make my appeal to those who use their learning with that holy impartiality which is never dissevered from piety. I affirm that many of those passages, and others, do present, severally, the doctrine " as a whole;" for example, Isaiah liii.; Rom. iii. 21-28; v. 5—11; vi. ; viii.; 1 Cor. i.; 2 Cor. iv. v. vi.; Gal. ii. 16-21; Eph. i. ii. iii.; Phil. iii. 1—10; Tit. ii. 11—14; iii. 3—8. To his reprehension that I have resorted to the use of "profane Reason," I answer that, herein, I have but followed the example of many of the most scriptural and pious writers on religious subjects, (—e. g. Augustine, Baxter, Howe, the two Edwardses, Wollaston, Butler, Woods, Whewell,—and how many more?) who have deemed it no derogation from the paramount authority of God's word, to shew that its capital doctrines, though not discoverable by the genius or any other powers of man, are, when made known to us, capable of being proved to be in analogical accordance with ascertained facts in the system of creation and providence, and with the intellectual and moral nature of man. My opponent and I are at issue upon the essential constitution of the Gospel. I cannot hold the balance as if in equilibrium, and with compliments say, he may be right and I may be wrong. My convictions of the TRUTH are stronger than I have any words to express. He is a young man I am old and soon will both of us 66 appear before the judgmentseat of Christ. The Lord grant that he and I may find mercy of the Lord in that day!" "HE THAT BELIEVETH ON THE SON OF GOD HATH THE WITNESS IN HIMSELF. "UNTO HIM WHO LOVED US, AND GAVE HIMSELF FOR US THAT HE MIGHT REDEEM US FROM ALL INIQUITY,—AND WASHED US FROM OUR SINS IN HIS OWN BLOOD,-UNTO HIM BE GLORY AND DOMINION FOR EVER AND EVER! AMEN." |