Afp. Rather, Theron, He must out of Duty, He will out of Gratitude, and from the new Difpofition of His Nature He cannot, but, add to his Faith Works of Righteousness. How runs the heavenly Edit, in this Cafe made and provided? I will, That they who have believed in GOD, for Pardon of Sin and Life eternal, be careful to maintain good Works *.How beats the Pulse of a believing Soul? You may feel it, in that truly generous Demand, made by the Pfalmift: What shall I render unto the LORD, for delivering me from impending Death, from deserved Damnation; and for all the Benefits, that He hath done unto me? A grateful Heart wants not the Goad, but is a Spur to itfelf-How leans the Bias of his Nature? He is new-born; created in CHRIST JESUS unto good Works; his Delight is in the Law of the LORD. Whatever is our fupreme Delight, We are fure to profecute; and profecute with Ardour. We cannot but speak the Things which We have feen and heard, was the Profeffion of the Apostles; if Tit. iii. 8. The original Word @paraca has a Beauty and an Energy, which, I believe, it is impoffible for our Language to preferve, by any literal Tranflation. It implies, That a Believer fhould not only be exercifed in, but eminent for, all good Works: fhould be Others the Way, and outstrip them in the honourable Race: be both a Pattern, and a Patron of universal Godliness. † Pfal. cxvi. 12. Eph. ii. 10. Pfal. i. z. Cannot but-This is an Expreffion, ufed by the Apoitles, Acts iv. 20. It defcribes the genuine and habitual Propenfity of their new Nature. As the compaffionate Bowels cannot but yearn at Spectacles of Mifery: as the benevolent Heart cannot but dilate with Pleasure, at the Sight of a Brother's Happinefs: fo the new Crea if applied to practical Godliness, it is the Experience of the Chriftian. Nor can his main Interest be secure without a holy Obedience. Becaufe, the Judge of the World, at the Day of eternal Retribution, will declare to the Workers of Iniquity; I never knew You; depart from me *. Because Holiness, though not the Cause of our Admittance to the beatific Vision; is fo neceffary a Qualification, that without it no Man fhall fee the LORD. Without it, there is no Access to Heaven, neither could there be any Enjoyment in Heaven. Ther. Pray, recollect Yourself, Afpafio. According to the Tenour of your own Illustration, the Neceffity of personal Obedience is evidently vacated. For, how can the Law demand a Debt of the Principal, which has been fully discharged by the Surety? Does not fuch a Doctrine fupply Confequences, very hurtful to Piety and Virtue? Afp. The Debt of penal Suffering, and the Debt of perfect Obedience, are fully discharged by our Divine SURETY. So that We are no longer under a Neceffity of obeying, in order to obtain an Exemption from Punishment, or to lay the Foundation for our final Acceptance. We are never-· theless engaged, by many other Obligations, to walk in all dutiful and confcientious Regard to the Law. The Levites were a Type of CHRIST. The Levites, faith the holy One of Ifrael, fhall do the Service ture in CHRIST, cannot but defire to glorify, and dehight to obey, the ever-bleffed GÓD. Matt. vii. 23. † Heb. xii. 14. Service of the Congregation, and bear their Iniquities*. -Do the facred Service, whereby the People were accepted before GOD-Bear their feveral Iniquities, whereby they obtained Remiffion of Sins.-Ifrael, you fee, by Means of the Levites and their Miniftrations, were made Partakers of Pardon, of Peace, and the divine Favour. This is undeniable. But did this vacate the Neceffity of their personal Obedience? Could this fupply Confequences very hurtful, or in any Degree hurtful, to their Piety and Virtue?-Where then was the Wisdom of the Lawgiver? What a Reflection this on the Author of such an Inftitution? Either HE could not be wife and holy, or else this Charge must be false and groundless. Ther. Many other Obligations, You fay. Instance in fome, and demonftrate the Charge to be groundlefs. Afp. Obedience, perfonal Obedience, is neceffary, because this is the moft authentic Proof of our Love to the gracious REDEEMER; If Ye love me, keep my Commandments +-this is a comfortable Evidence of our Union with that exalted Head He that abideth in Me, and I in Him, the fame bringeth forth much Fruit I-this is alfo the moft effectual Method, of adorning our Profeffion; and of winning our Neighbours, to embrace the Gofpel. Let your Light, the Light of your exemplary Converfation, not only appear, but shine before Men: that they, feeing your good Works, may think honourably of your Religion ||. May glorify your FATHER, which Q3 * Numb. xviii. 23. ↑ John xiv. 15. John xv. 5. || Matt. v. 16. Therefore, by our LORD in this Place, and by St. Paul in his Epiftle to Titus, good Works are called Kana sa, graceful, beauteous, ornamental, which is in Heaven; and fay, with thofe Profelyte's mentioned by the Prophet, We will go with you. : Are not thefe Obligations ?-Real Obligations? Obligations, whofe Reality will never be disputed, whofe Force muft always be felt, by the true Believer. Do we then make void the Law, through an imputed Righteoufnefs? No, verily but-if Gratitude to the crucified JESUS, have any conftraining Influence; if a Concern for our own Comfort and Happinefs have any perfuafive Energy; if there be any Thing inviting, any Thing defirable, in the Profpect of honouring GOD, and edifying Man-we establish the Law. By all these generous, manly, endearing Motives, We enforce its Precepts, and provide for its Obfervance. Ther. Should We admit this Doctrine, Mankind could no longer be confidered as in themselves, and folely in themselves accountable Creatures. Nor would the future Judgment be an equitable Diftribution of Rewards and Punishments; but only GOD's awful and uncontroulable Exécution of his own arbitrary and irréversible Decrees. Afp. I have never been accustomed to confider Mankind, under the Gofpel Difpenfation, as accountable foldly in themfelves. Becaufe, in this comfortable and benign Scheme, a MEDIATOR intervenes; undertakes to answer for his People; and bears the Chafifement of their Peace.-Were We accountable folely in Ourselves, CHRIST as cur great HIGH-PRIEST, would be fet afide; and his Sacrifice, as a Propitiation for Sin, be of none Effect. Why may not the future Judgment, be an equit able Diftribution of Rewards and Punishments? If thofe, thofe, who reject the Atonement of the dying ESUS, and refuse to depend on his confummate Righteousness, are left to ftand or fall, according to the Jffue of their own Obedience. If Believers, on the other hand, are accepted through their most meritorious REDEEMER; but rewarded with higher or inferior Degrees of Felicity, in Proportion to the Sanctity of their Nature, and Usefulness of their Lives. I fee nothing arbitrary in this Procedure; but an admirable Mixture of juft Severity, and free Goodness-On thofe, who reject the Atone-ment, just Severity-To thofe, who rely on their SAVIOUR, free Goodness. Ther. The Obedience of CHRIST was wholly due for Himfelf; and therefore could not merit for Another. Afp. A bold Affertion this! Whoever can make it good, will infallibly overthrow my Opinion; and abfolutely destroy my Hopes. But furely, Theron, it is not your real Sentiment. Could it then be Matter of Duty in the eternal -SON, to be born of a Woman; and in the LORD of Lords, to become the Servant of all?、 Could it be Matter of Duty in the KING of -Glory, to embrace the Infamy of the Crófs; and in the PRINCE of Life, to pour out his Soul - unto Death? If all this was Matter of Duty, the ever-bleffed JESUS (How shall I fpeak it? Who can believe it?) was no better than an unprofitable Servant *. For, fuch is the acknowledged Character of One, who does no more, than Ther. Not fo faft, nor quite fo vehement, my Friend. Remember what the Scripture affirms. CHRIST Q4 |