Failure? This exceeds the relentlefs Rigour of Draco, or the tyrannical Impofitions of the Ægyptian Talk-mafters. Draco is faid to have written his Laws in Blood. Yet his Inftitutions, though very difficult to be observed, were not abfolutely impracticable. And, though the Egyptian Task-masters infifted upon the full Tale of Bricks, without allowing the full Proportion of Straw, yet the Punishment they inflicted, was incomparably less than everlasting Destruction.

Afp. The leaft Breach!-You take it then for granted, that fome Violations of Duty are small and inconfiderable. But this Extent and Severity of the divine Law, concur to correct every fuch mistaken Apprehenfion. They inform Us; that thofe Sins, in which the Light of Nature could difcern but little Turpitude; that thofe Sins of which the Voice of Reafon would be apt to fay, Is it not a little one? Even thofe Sins are unfpeakably odious, and intolerably loathfome, in the Eye of JEHOVAH. His Nature is fo pure, and his Will fo righteous, that He cannot away with any Sin; He will not spare any Tranfgreffion; but pronounces a Curfe, even the Curfe of everlafting Condemnation, upon all Iniquity. This befpeaks Purity and a Justice, worthy of GOD; great, tranfcendent, and deeply to be revered. Made fenfible of this, We fhall cry out with the Pfalmift; My Flesh trembleth for fear of Thee, and I am afraid of thy Judg

ments.

But this Severity, You imagine, clashes with the lovely Attribute of Mercy.-If GOD Almighty, in delivering his Law to fallen Mankind, intended to propofe the Means of their Juftification;

I

I own, your Argument would be valid, and your Inference undeniable. But the SUPREME LEGISLATOR had a very different, a far more myste

rious Design. However, beforeWe proceed to touch upon this Point, let me defire to know your Opinion.

For what Reasons, think you, was the Law ordained?

Ther. For what Reafons?-To deter Men from the Commiffion of Vice, and excite them to the Practice of Virtue.-To fet before them 'a Rule for their Conduct; which if they diligently observe, they shall be rewarded with eternal Happiness; which if they presumptuously tranfgrefs, they fhall be punished with eternal Mifery.

Afp. If Man had never fallen, this Doctrine had been found Divinity; and this Method, a practicable Scheme. But, ever fince the Fall, fuch a Way of Salvation, is fomewhat like the North-Eaft Paffage. As Mountains of Ice, and the feverest Rigours of Winter, block up this: fo, extreme Impotence in Man, and the utmost Perfection in the Law, bar up that.-The Law, faith the Apostle, was weak *; was abfolutely unable to juftify Mankind, or any individual Perfon. Unable, not through any Defect in its Conftitutions, but through the Flesh; through the Corruption and Infirmity of human Nature.

Therefore, in another Place He adds; IF there had been a Law given, which could have given Life +•

B 4

A

* Rom. viii. 3. Το αδυνατον τε νομ, fays the Apoftle. Which reads flat in our Verfion, What the Law could not do. But is, in the Original, a vigorous Phrafe, and expreffes an utter Impoffibility. + Gal. iii. 21.

A Way of speaking which denotes, not a Difficulty, but an Impoffibility. Exactly like that Speech of JEHOVAH to Abraham; IF a Man can number the Duft of the Earth *.-Should You afk, Why the Law could not give a Title to Life? I anfwer, Because fallen Man was incapable of fulfilling its Precepts. And why was He incapable? Because thofe Precepts required Perfection; infifted on Perfection; and would admit of no Obedience, which came fhort of Perfection †, to pass for a juftifying Righteousness.

So Man could not the moral Part

Perform, and not performing, cannot live ‡.

This is a Truth, much to be regarded. It is a fundamental Point, and of the utmoft Confequence, in the Scheme of Chriftianity. Yet, I know not how it is, many People have overlooked it, or mif

Gen. xiii. 16.

taken

This, and every material Article relating to the grand Subject of Juftification, are clearly stated, folidly eftablished, and I think unanfwerably defended, in a little Treatife entitled, A Vindication of the eternal Law and everlasting Gofpel, by Mr. John Beart. When my Dialogues were firft published, I was unacquainted with this moft excellent Treatife. I am obliged to a benevolent Lady, for recommending it to me, and furnishing me with it. Who has at her own Expence, reprinted the Work; in order to diftribute it among her Friends, and bestow it upon the Poor. By which, fhe does an Honour to her own Judgment, as well as a fingular Service to the Chriftian Caufe. I have met with nothing more satis factory, or more convincing. Nothing fo concife, and at the fame Time fo comprehenfive. Whoever has this

Book, has the very Sinews of the Argument, and the very Marrow of the Doctrine.

MILTON, Book XII. 298.

1

taken it. Many well-meaning People have unwarily entertained the fame Notion with my Theron. Not apprehenfive, that they fruftrate hereby the Grace of GOD, and render it of none Effect with regard to themfelves.-If You examine the fcriptural Account of the Law, You will find it quite of another Strain.

Ther. Pray let me hear the fcriptural Account. For, whenever thofe DIVINE ORACLES ípeak, I am all Attention. Where-ever they interpofe their Authority, I am all Submiffion.

Afp. By the Law is the Knowledge of Sin *. Far from being our Juftifier, it is our Accufer. It arraigns and proves Us guilty. It demonftrates, be-“ yond all Poffibility of Contradiction, that the very best among Us, have failed and come fhort of our Duty; nay, that the very beft among Us, have done amifs, and dealt wickedly.

I was alive without the Law once, fays the Apostle +. I thought myself upright, obedient, holy; and entitled, by virtue of these Qualifications, to Life eternal. But when the Commandment came, fhining in its Purity, and operating with Power, Sin revived; a clear and lively Senfe of Guilt fhot, ke a piercing Ray, through all my Soul. I faw myself chargeable with many paft Provocations, I felt myself subject to much remaining Corruption. confequence of which, I died; my vain Conceits were blafted; my prefumptuous Hopes expired; I could not but acknowledge myself, juftly liable to Condemnation and Death.

In

Ther. It had this Effect on Saul, when He was a malignant and barbarous Perfecutor. But, when People

Rom. iii. 20.

+ Rom. vii. 9..

People are virtuous and benevolent, what Purpose does it then ferve?

Afp. A very important one.

Yet fuch as may,

probably, at the first Hearing, affect You with a litthe Surprite. The Law entered, fays the Apostle, that the Offence might

Ther. Be reftrained, no doubt.

Afp. That the Offence might abound *, is the Affertion.

Ther. Surprising indeed! Is it poffible that GOD's Law fhould give Countenance to Sin? Nay, add Spurs to the Sinner?

Ap. Let Us beware of mistaking our facred Cafuift. The Law entered, not that the Commission of Sin might be authorized, but that the Abundance of our Sins might be manifefted. That all Mankind, even your virtuous Perfons, may perceive the great Impurity of their Hearts +; the great Multitude of their Iniquities; and the horrible Sinfulness of (what is called) the leaft Sin in the Sight of GOD.

This End could not be answered by a Law, relaxed in its Demands, or warping to our Weakness; only by a System of Precepts, every Way exact, and in all Degrees perfect.-Whoever would represent to his Neighbour, the Spots that fully, or the Scars that disfigure his Countenance, muft effect the Defign not by a stained, but by a pure Mirror.

Ther. The Knowledge of Sin, and a Conviction of our exceeding Sinfulness! These are Intentions, which I fhould not have fufpected.

*Rom. v. 20.

And therefore was Law giv'n them, to evince

Their natural Pravity.

Afp.

MILT. B. XII. 287.