and fills their cloisters. And to those seminaries of superstition let it be banished, let it be confined. There let them raise their scaffolding, and try to enlarge the dimensions of the sky; there let them kindle their flambeaux, and attempt to increase the lustre of the sun. And when they have effected this easier task, then will we Protestants follow their example, and adopt their system; then will we also think of adding our own righteousness, by way of supplement to the dignity and efficacy of our Lord's.

Ther. If we are justified wholly by our Lord's righteousness; if nothing need be added, if nothing can be added to its all-comprehending fulness, what becomes of the generally received opinion, that Christ obtained for us only a possibility of being saved, or put us into a capacity of acquiring salvation?

Asp. It will be discountenanced and overthrown, as extremely dishonourable to the Redeemer, and no less uncomfortable to the redeemed. When Christ procured our pardon, and recovered our title to life, it was all his own doing. "Of the people there was none with him," Isa. Ixiii. 6. In both cases his work was perfect. Hear his own testimony: "I have finished the work which thou gavest me to do," John xvii. 4. Should you want an explication of these words, I refer you to the comment of an apostle: "He," that is, Jesus Christ, "has obtained eternal redemption for us," Heb. ix. 12. This was his work, and it is fully executed. He has he has obtained eternal redemption; and left nothing for his people, but to accept the glorious purchase, and live as becomes the redeemed of the Lord.

This truth is written, as with a sunbeam, in the pages of the gospel; and sounds, as with a voice of thunder, in the songs of heaven. "Salvation to our God," they cry, "that sitteth upon the throne, and to the Lamb," Rev. vii. 10. Those saints in glory ascribe the whole-the whole of their salvation they ascribe to the grace of God, and to the blood of the Lamb.

Ther. Have not many of our ablest divines represented faith, obedience, and repentance, as the terms of acceptance? Christ, according to this account, procured not the blessing itself, but only the grant of easier conditions on which it may be enjoyed.

Asp. What says that sublime Being who gives the ablest divines all their wisdom? "My righteous servant shall justify many," Isa. liii. 11.; not pave the way, or adjust the preliminaries, but dispatch the very business; "shall justify." The terms of acceptance, for fallen and rebellious man, were a full satisfaction to the divine justice, and a complete conformity to the divine law. These, impracticable by us, were consigned over to Christ. By him they were thoroughly accomplished; and by this accomplishment of them, he purchased for us all blessings. Among others, he purchased the gift of faith, the grace of repentance, and ability to yield thankful, dutiful, evangelical obedience. These, therefore, are very improperly called the terms, which are really constituent parts of our salvation.

To sum up all in a word: The whole tenor of revelation shews, that there are but two methods whereby any of the human race can be justified: Either by a perfect obedience to the law, in their own persons; and then the reward is of debt: Or else, because the Surety of a better covenant has satisfied all demands in their stead; and then the reward is of grace. There is no trimming or reconciling expedient. You may choose either of the two; but no third is proposed or allowed.

Ther. Was there not a different method for the ancient people of God?

Asp. None, Theron. In the state of primitive innocency, a perfect and persevering observance of the divine command was the condition of life and immortality. When, by the first grand apostasy, this became impossible, a free pardon, and gracious acceptance, through the blessed Jesus, were substituted in its stead. Which economy, like a foun

tain of life, was opened, when God promised" the seed of the woman to bruise the serpent's head," Gen. iii. 15. It ran like a salutary rivulet through the antediluvian world;-continued its progress along the patriarchal age ;-flowed, in broader streams, under the Mosaic dispensation ;-is derived down to us, abundantly enlarged, by the coming of Christ, and the ministry of his apostles ;-will be transmitted with an increasing spread to the latest posterity;-nor ever cease to amplify and extend its influence, till, as the fountain is become a river, the river is augmented into an ocean; and “the knowledge of the Lord" our righteousness "fill the earth, as the waters cover the abysses of the sea,” Isa. xi. 9.

There was, I confess, a diversity in the administration, but no difference in the nature, of the blessing. Jesus Christ, however variously manifested, was the "same yesterday," is the same "to-day,' will be the same "for ever," Heb. xiii. 8.: as it is the very same sun which gleams at early dawn, which shines in the advancing day, and glows at height of noon.

My simile reminds us of the time, and leaves a most important doctrine upon our memories. Suppose we take the admonition, and begin to move homeward.

Ther. We need be in no hurry, Aspasio. My watch tells me, that we have half an hour good. Besides, I have something farther to allege, and from a very great authority, which seems directly contrary to your notion.

Asp. Just as you please, Theron. If you choose to stay, I am all compliance with your inclination; and, would truth permit, I should be all conformity to your opinion.

Ther. You know who it is that asks, "What doth the Lord require of thee?" And neither of us need be informed, what it is that the prophet replies; "Do justice, love mercy, and walk humbly with thy

God," Mic. vi. 8. But I want to know, what you think of this passage.

Asp. I think it is absolutely inconsistent with your scheme. This passage inculcates humility. But your scheme is the very reverse of that amiable virtue. A self-justiciary walking humbly with God, is little better than a contradiction in terms.

The Lord has said, "Ye shall be saved by grace.' Your system replies, "No, but by our own works.” -It is declared in Scripture, "that the gift of God is eternal life." It is implied in my friend's doctrine, that this happiness is the wages of our own deeds.— "My Son shall have all the glory of a sinner's salvation," is the unalterable decree of the Most High. "We will have a share in the honour," is the language of your opinion. Look, how wide therefore the east is from the west! so remote is such a strain of teaching from the practice of walking humbly with our God.

Ther. But consider, good Aspasio; have I not the prophet's authority for my opinion? Are not his words expressly on my side? Does he not mention those duties of morality and piety as the appointed method of obtaining the divine favour?

Asp. He mentions, I apprehend, a solicitous inquiry; to which he gives a satisfactory answer; then subjoins a practical improvement of the whole. The inquiry is expressed in these words: "Wherewithal shall I come before the Lord, and bow myself before the high God? Shall I come before him with burnt-offerings, with calves of a year old? Will the Lord be pleased with thousands of rams; with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?" Mic. vi. 7, 8. To which it is

Eph. ii. 5. This text lays the axe to the very root of spiritual pride, and all self-glorying whatever. Therefore the inspired writer, foreseeing the backwardness of mankind to receive it, yet knowing the absolute necessity of its reception, again asserts (ver. 8.) the very same truth, in the very same words.

replied, "He hath shewed thee, O man, what is good" for this important purpose; namely, the Messiah; pointed out by all thy sacrifices, and described in the preceding chapter. Atonement for sin, and peace with God, are to be made by a better hand, and in a better way, than thou proposest. He, "whose outgoings have been from of old, from everlasting," Mic. v. 2.: He, who is the Son of the Highest, and yet the seed of "her that travaileth," Mic. v. 3. He has undertaken, and will fully execute, this great office.

"And what doth the Lord thy God require of thee?" What temper, what conduct, what expressions of gratitude, from his people, who are reconciled through the blood of Christ, and admitted to the blessings of the new covenant?*-They are to testify their thankfulness, by the alacrity, uniformity, and constancy of their obedience; or by the conscientious discharge of every moral, social, and religious duty.

If this be a true interpretation of the text, instead of establishing, it overturns your cause.-But I have another objection to your method, perhaps more weighty than the foregoing.

Ther. Pray, let me hear it.-I am not so enamoured with my notions, but I can bear to have them censured; nor so attached to my scheme, but I can relinquish it for a better.

Asp. I would illustrate my meaning by a common experiment in optics. When objects are viewed in a concave speculum, or in the hollow of a polished spoon, how do they appear?

Ther. Inverted.

Asp. Such is my friend's system of religion. He inverts the order of the gospel: He turns the beauti

"Thy God," is the phrase. Which denotes an interest, implies an appropriation, and is the peculiar language of the covenant. "Thy God;" not made so by thy humble walking, but by an act of his own grace, previous to any obedience of thine. According to Theron's principles, the prophet should rather have said, Walk humbly (not with thy God, but) that he may be thy God.