cording to their degree of strength.-We have been told, with a calmness and composure, which ought to shock every móral sensibility of the Soul-because, it would "change the Truth of God himself into a lie"-that, our works are the terms, or conditions*, of our Pardon, our

those, who, instead of being charmed with the beauties. and glories of that more illustrious Luminary, "The Word of God," chuse rather to dwell in the dreary Caverns of Infidelity? They indeed deceive themselves, and impose upon others, by calling it Philosophy. Epicurus dignified his Atheology, and Democritus, his Atomicism, with the same honourable title! Our System, discarding all these affectations of vain Philosophy, has said, I Cor. iii. 18, 19. I agree with a Writer of uncommon talents, and science-though by no means favourable to the sentiments advanced in these sketches-that, "There would be more real knowledge and more true wisdom among mankind, if there were less learning, and philosophy."

* No judicious Writer, or Teacher, will make use of expressions, in concerns of great importance, that are even liable to be misunderstood." Why prefer them, when others, perfectly free from that inconvenience, are at hand? Is this ingenuous? If we are saved by Gracethrough Faith-and that, not of ourselves-not of Works-what place can a man of common Sense, or common Honesty, find, for Conditions? Unless indeed

Acceptance, our Justification, and our final Salvation. But, "if there come any unto you, and bring this doctrine, neither bid him God speed, nor receive him into your house. For, he, that biddeth him God speed, is a partaker of his evil deeds. For, what saith THE SCRIPTURE?"

The strain of the Scripture runs thus; "he, that believeth not God, hath made him a Liar !”—“By the works of the Law shall no flesh living be justified, in his sight. For, by the Law is the knowledge of Sin.-Now, to him that worketh, is the reward, not reckoned of GRACE, but of debt; but, to him that worketh not, but

he means to contradict himself, as well as to blaspheme the sacred Truth, and will undertake to prove, that the conditions, for which he pleads, are not works! In that case, it would become us, rather to compassionate his derangement, than to censure his folly. In omnibus his assertionibus unicum hunc nobis proposuimus scopum, ut gloria Salutis gratuitæ Deo et Christo illabata maneat. Ειδοτες οτι Χαριτι εσε σεσωσμένοι, εκ εξ έργων, αλλα Θεληματι Θεό, δια Ιησε Χρις. POLYCARP. EPIST.

believeth on Him that justifieth the ungodly, his Faith is counted for Righteousness. Even as David also" [for, there never was any other mode of Salvation, since the Fall of man in paradise,]" describeth the blessedness of the Man, unto whom God imputeth Righteousness without works. Therefore, it is of Faith, that it might be by GRACE*"

But, what if we should produce you a passage from the same unerring Testimony, which will assure you, that it is impossible, in the nature of things, that our

The force of the Argument here, is, that whatever tends to diminish the splendour and riches of divine Grace, in the Salvation of Man-whether it be sentiment, or expression-must be utterly rejected by those, who intend to subscribe to the truth of Heaven, or to give God the glory of their Redemption. Whatever defects and infir mities, physical, intellectual, or moral, may attach to the Writer of these pages, he can appeal to the Omniscient, that, to secure this grand point, is his principal object in publishing these Strictures: and, if this be not the grand Aim of the inspired Oracles, he has confessedly mistaken their true-import.

Salvation should be of Grace, and of Works too;-will you still pertinaciously adhere to the abominations of error, and falsehood, in contempt of celestial Truth? Will you discard both the verum, and the decens, at the same time? For, what do we read? "If it be by Grace, it is no more of works: otherwise, Grace is no more Grace. But, if it be of works, then it is no more of Grace: otherwise, Work is no more Work." So that, the invariable Maxim, to be observed, by every intelligent, honest, upright Teacher of Christianity, is, that, Gratia non est ullo modo Gratia, si non sit omni modo Gratia. If of Grace, then not of works. "For, by GRACE are ye saved *.

*In this contest, therefore, it is demonstrably evident, that the Champions for those errors, we are labouring to destroy, as eclipsing the lustre of divine Grace, let their ostensible plea, or excuses, be what they may, are actually pouring contempt, at one and the same time, on the το καλον, the το πρεπον, and the το αληθινον. How this accords with their professional concern for Virtue, and Morals, is an ænigma too puzzling for us to explain. Instead

But, there is another argument still in reserve, which will not only corroborate what we have already advanced, but, it is to be hoped, will strike the most salutary terror, as well as conviction, into the minds of those, who have hitherto presumed to dispute the dictates of Heaven, or to arraign the wisdom of God, at their impious Bar. For, have we never heard, that, "As many as are of the works of the Law

of promoting these aberrations from the Lux evangelica, posce Exemplar honesti, εκείνο αυτο Είδος, ω παντα τα οσια επι Let those, who deem it either wiser, or safer, to pursue that plan, betake themselves to their Terms, Conditions, and recommendatory Performances; as for Me, Ps. lxii. 5-8. Isa. xxvi. 3, 4, 12.

I shall quote, on this occasion, a foreign writer, who has no Rival in our day. Et hoc in confesso est: veram et propriè dictam foederis Gratiæ conditionem, quâ precipuè distinguitur à fœdere operum, hanc esse; ut omnis justitia, in quâ jus vitæ unicè fundatur, præstetur a Mediatore et Sponsore fœderis. Rectè igitur dicitur, NEFAS esse quidquam boni agere ea intentione, ut id agendo nostram promoveamus salutem. Benedixit nobis Deus omni benedictione spirituali in cœlis in Christo. Hæc perpetua est et constans Scripturarum doctrina, a quâ ne specie quidem aliqua verborum recedendum est.