word? It describes the gospel as a will or testament*, Heb. ix. 16, 17; and all its glorious blessings, as legacies bequeathed by the dying Jesus. When your old acquaintance Charicles left you a handsome legacy, what did you do to establish your title, and make it your own?

Ther. My title was pre-established by my friend's donation. I had nothing to do but to claim, to accept, and to possess.

Asp. Do the very same in the present case. They who believe are heirs, undoubted "heirs, of the righteousness which is by faith," Heb. xi. 7. Surely you cannot suppose that Christ's kindness is less sincere, or that Christ's donations are less valid, than those of an earthly testator.

Ther. This illustration hardly reaches the point. I speak not of doing anything by way of merit, but by way of qualification.

out.

Asp. If there be any qualification, I think it is our extreme indigence. This indeed it will be proper to have; and this, I presume, you are not withOther qualification, neither reason prescribes nor Scripture requires. "Reason prescribes no other."-The gifts of the great eternal Sovereign are intended, not to recognise our imaginary worth, but to aggrandise our views of his mercy and grace. To answer such a design, the unworthy and the sinners are duly qualified; nay, are the only qualified persons.

"Scripture requires no other."-The ever-merciful Saviour says not, They are unqualified for my merits; they have no valuable or noble acquirements. But this is his tender complaint: "They will not come to me,"—just as they are—with all their sins about them, with all their guilt upon them"that they may have life," John v. 40. Pray take notice of this text, and you will see things placed in a new light, ranged in a new order. Sanctification, heavenly-mindedness, and a victory over our lusts, are not so much the qualities which he requires, as the blessings which he will confer.

Ther. "The unworthy and sinners the only qualified!" Of this expression I cannot but take particular notice. Then Judas should stand in the first rank of qualified persons; and the devout centurion, "whose prayers and alms had come up as a memorial before God," was thereby unqualified for the favour of heaven.

Asp. If you observed my expression, I spoke in the hypothetical manner; made a supposition rather than advanced an assertion. If there be any qualification, this is the only one. But, strictly speaking, there is no such thing. The impulsive or inclining cause of all God's favour shown, of all God's goodness exercised, is-from the creature? No; but from himself, himself alone. “He has mercy,” not because this or that person is amiable, is meet, or qualified, but "because he will have mercy." And as for our need of mercy and reconciliation, arising from our sinfulness, this can no more constitute a real qualification for the blessings, than an act of rebellion can qualify for the first honours of the state.

• This notion not only runs through the Scriptures, but stands conspicuous even in their title-page. What are they called? The Old and The New Testament. What is a testament? An authentic deed, in which estates are transmitted, and legacies bequeathed. In other testaments, some earthly possession; in this, the heavenly patrimony, even all the riches of grace, and the everlasting inheritance of glory. Did we consider the Scriptures in this light, it would be a most engaging invitation, to search them with assiduity and pleasure. What child is willing to continue ignorant of a deceased parent's last will and testament? Who does not covet to know, what honours, hereditaments, and wealth devolve to his enjoyment, by such an interesting and venerable conveyance?

But this we must allow, that such need, such misery, such sinfulness, illustrate the freeness, and manifest the riches of grace. And this we should never forget, that God's first and leading purpose, in all his favourable dispensations to fallen man, is to demonstrate the sovereignty, and advance the glory of his grace. The Lord, promising a very extraordinary deliverance to Israel, says, "Not for your sakes, be it known unto you, do I this" (Ezek. xxxvi. 32,) signal act of kindness. What then is the inducement? We find it in the following declaration: "I, even I, am He that blotteth out your transgressions, for my own sake *, and according to the good pleasure of my will,” Isa. xliii. 25. What is the end of all? "It is for the praise of the glory of his grace," Eph. i. 6. A proper motto this for all the displays of divine goodness to sinful men. It has been inscribed by the hand of truth and inspiration. Time and eternity, instead of erasing the lines, will only stamp them deeper, and open them wider.

Ther. This is such a gift! To be interested in all the merits of Christ! to have his immaculate righteousness imputed to my soul! So that from henceforth there shall be no fear of condemnation, but a comfortable enjoy. ment of freest love, and a delightful expectation of completest glory!

Asp. If this rich donation surpass your very thoughts, and fill you with grateful astonishment, it is so much the better adapted to display what the Scripture very emphatically styles the "abundant," the "superabundant,” the "exceeding abundant †," grace of our God. God hath pleasure in the prosperity of his servants. He is a boundless ocean of love; ever flowing, yet absolutely inexhaustible. See! what an innumerable variety of benefits are transmitted from yonder sun, to gladden all the regions of nature! Yet the sun is but a spark; its highest splendour no more than a shade; its uninterrupted and most profuse communications of light, a poor diminutive scantling, compared with the riches of divine benignity.

The servant in the parable, who owed ten thousand talents, craved only some merciful forbearance; whereas his generous lord remitted the whole sum, and gave him an acquittance in full: "I forgive thee all that debt," Matth. xviii. 32. You wonder, and very deservedly, at such vast generosity. But what had been your admiration to see the noble master admitting this obnoxious slave to a share in his dignity? what if he had made so worthless a wretch the chief of his family, and the heir of his estate? This, perhaps you would say, exceeds the bounds of credibility. Yet God Almighty's stupendous beneficence exceeds all this. He not only spares guilty creatures, but makes them his children; makes them inheritors of his kingdom; and as an introduction to all, or rather as the crown of all, makes them partakers of his Son, Heb. iii. 14.

than all worlds: it will And may so unworthy a

Ther. The gift is inestimable; of more value render me blessed and happy, now and for ever. creature look for a blessing thus superlatively excellent?

Asp. Unworthy? my dear friend, dwell no longer upon that obsolete topic. The greatest unworthiness is no objection in Christ's account, when the soul

* Which teaches us that God, and nothing in the creature, is the original, entire, sole cause of all grace, and every gracious vouchsafement. It is not only by him, and through him, but to him; for the honour of his benign perfections, that we are pardoned, accepted, saved.

+ Υπερβάλλουσα χωρίς, 2 Cor. ix. 14. Υπερεπερίσσευσεν η χαρις, Rom. v. 20. Υπερεπλε ανασιν η χαρις, 1 Tim. i. 14.

is convinced of sin, and the heart desirous of a Saviour. And as for worthiness, this is as much disavowed by the gospel, as equivocal generation* is exploded by the discoveries of our improved philosophy.

Nay, farther, this notion is diametrically contrary to the gospel, and totally subversive of the covenant of grace.

Ther. In what respect?

Asp. Because it would make our own duty and obedience the terms; whereas the terms were Christ's suffering, and Christ's obedience. These are the hinge on which that great transaction turns, and on which the hope of the world hangs.

Ther. Be more particular, Aspasio.

Asp. The first covenant was made with Adam, for himself and us. Breaking it, he lost his original righteousness, and became subject to death; was at once a bankrupt and a rebel. Now you cannot suppose, that the Almighty Majesty would enter into a fresh covenant with an insolvent and attainted creature. It pleased, therefore, the Second Person of the adorable Trinity to undertake our cause, to become our Surety, and put himself in our stead. With him the second covenant was made. He was charged with the performance of the conditions; thereby to obtain pardon and righteousness, grace and glory, for all his people. "I have made a covenant with my Chosen One," Psalm lxxxix. 3, is the language of the Most High. And the terms were, (you will permit me to repeat the momentous truth,) not your worthiness or mine, but the incarnation, the obedience, the death of God's everblessed Son.

Ther. Has man then no office assigned, no part to act, in the covenant of grace?

Asp. He has; but it is a part which my friend seems very loath to discharge. His part is to accept the blessings, fully purchased by the Saviour, and freely presented to the sinner. His part is, not to dishonour the Redeemer's gracious interposition, and infinitely sufficient performance, by hankering after any merit of his own. His part (why will you constrain me to reiterate in this manner ?) is, not to bring money in his hand, with the ten brethren; but, with an empty hand, and like an impoverished Lazarus, "to take hold of God's covenant," Isa. lvi. 4.

Ther. If this be the nature of the new covenant, I must confess I have hitherto been ignorant of the gospel.

Asp. And from hence arises your present distress; from hence your averseness to receive comfort. You are a philosopher, Theron, and have been accustomed to examine nicely the proportion of objects, rather than to weigh them in the balance of the sanctuary. Here you find all proportion swallowed up and lost. This quite overthrows all your conclusions drawn from the fitness of things. Here man is nothing, less than nothing, while grace is all in all. And should we not, however unworthy in ourselves, magnify the grace of our God?

Ther. Most certainly.

Asp. How can this be done, but by expecting great and superlatively

The ancients imagined, that many vegetables and insects were produced by, I know not what, plastic power in the sun, and other elements. This is called equivocal generation. Whereas the modern philosophers maintain, that every individual of this kind derives its being from some parent vegetable or parent animal. This is styled univocal generation.

precious blessings from his hand? Alexander, you know, had a famous but indigent philosopher in his court. Our adept in science was once particularly straitened in his circumstances. To whom should he apply but to his patron, the conqueror of the world? His request was no sooner made than granted. Alexander gives him a commission, to receive of his treasurer whatever he wanted. He immediately demands, in his sovereign's name, a hundred talents. The treasurer, surprised at so large a demand, refuses to comply; but waits upon the king, and represents the affair; adding withal, how unreasonable he thought the petition, and how exorbitant the sum. Alexander hears him with patience; but, as soon as he had ended his remonstrance, replics: "Let the money be instantly paid. I am delighted with this philosopher's way of thinking. He has done me a singular honour; and showed by the largeness of his request, what a high idea he has conceived, both of my superior wealth and my royal munificence."

Thus, my dear Theron, let us honour what the inspired penman styles "the marvellous loving-kindness of Jehovah." From the King, "whose name is the Lord of Hosts," let us expect-not barely what corresponds with our low models of generosity, much less what we suppose proportioned to our fancied deserts, but what is suitable to the unknown magnificence of his name, and the unbounded benevolence of his heart. Then we shall cheerfully and assuredly trust, that Christ Jesus will be "made of God to us wisdom, and righteousness, and sanctification, and redemption:" that he who hath given himself for us, Eph. v. 2, will give us of his Spirit, John iv. 13, and will give unto us eternal life, John x. 28.

Ther. Yes, upon condition that we fight the good fight, and finish our course of duty. "Henceforth," says the apostle, after this is done, “there is laid up for me," and for other victorious soldiers, for other faithful labourers, a crown of righteousness."

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Asp. To such persons the crown will assuredly be vouchsafed. But is it vouchsafed on account of their successful warfare, or persevering obedience? If so, "Israel may vaunt themselves, and say, Mine own hand," not the Redeemer's interposition, "hath saved me," Judges vii. 8.

Not to repeat what has already been alleged in opposition to this opinion; not to produce what might farther be urged from a variety of scriptural testimonies; I shall only desire you to observe, what the apostle himself adds in this very place: "There is laid up for me a crown of righteousness." But is this the pay proportionate and due to his own services? is it what he claims and demands on the foot of duty performed? The very title of the reward implies the contrary. It is "a crown of righteousness," because purchased by the meritorious and consummate righteousness of Christ. The action of the Judge declares the contrary: "which the Lord, the righteous Judge, shall give me at that day." It is, you see, an act of favour; the issue of unmerited bounty; what neither saint, nor martyr, nor apostle enjoys, but only by way of gracious donation, 2 Tim. iv. 8.

I would fain have my Theron form more honourable apprehensions concerning the mercy and the bounty of our Lord Jesus Christ. He will bestow what you suppose he exacts. He is really a benefactor, where you would represent him as a task-master. "The Lord will give grace as well as

About ten thousand pounds.

glory." He knows you have neither strength nor merit; therefore he will supply your want of both from his own unfathomable fulness.

Ther. Ah, my Aspasio! you do not know my state. I have not only no merit, but great guilt; was, by nature, a child of wrath; have been, by practice, a slave of sin; and what is worse, am still corrupt, have still a carnal heart. And has not such a wretch forfeited all title to the divine favour? Nay, does he not deserve the vengeance of eternal fire?

Asp. That we all deserve this misery, is beyond dispute. I am truly glad that we are sensible of our demerit. Here our recovery begins. Now we are to believe, that the Lord Jesus has satisfied divine justice; has paid a lorious price, on purpose to obtain for such ill-deserving, such hell-deserving creatures, all pardon, all holiness, and everlasting happiness. According to the import of that charming Scripture, "When we were enemies (and what is there in an enemy to bespeak favour or deserve benefits?) we were reconciled to God by the death of his Son," Rom. v. 10.

You have great guilt. But is this a reason why you should be excluded from the blessings of the covenant? Contemplate the state of that forlorn and wretched outcast, described in Ezekiel, chap. xvi. An infant "in its blood:" this represents a sinner, who has nothing to excite love, but all that may provoke abhorrence. Yet what says the Holy One of Israel? "When

I saw thee"-not washed and purified, and made meet for my acceptance, but-polluted in thy blood*;" loathsome with defilement, and laden with iniquity; then, even then, " I said unto thee, Live: I spread my skirt over thee; and thou becamest mine." This is the manner of his proceeding, not barely to one nation, but to all his people; not in one period of time only, but through all generations.

You are still corrupt, one that is sensible of his corruption, and acknowledges his sinfulness! Then you are the very person for whom the Saviour's righteousness is intended; to whom it is promised.-You are a governor of the county hospital, Theron. You have been industrious in promoting, and are active in supporting that excellent institution; where medicine with her healing stores, and religion with her heavenly hopes, act as joint handmaids to charity. What are the circumstances which render any persons the objects for an admission into your infirmary? proper

Ther. Their poverty and their distemper. Without poverty, they would not need; and, free from distemper, they would not prize, the benefit of our modern Bethesda.

Asp. Apply this to the case under consideration. The whole world is in a state of spiritual disorder. Christ is styled by the inspired writer, "the Lord our healer," Exod. xv. 26. The gift of his righteousness, the balm of This blood, and the influences of his Spirit, are the sovereign restorative. And sure it cannot be a fanciful persuasion of our health, but a feeling conviction of our disease, which renders us proper objects of his recovering grace. "He came not to call the righteous," the righteous in their own eyes, "but sinners," Matth. ix. 13, self-condemned and ruined sinners, to give them repentance, and pardon, and newness of life.

The words are peculiarly emphatical; not only doubled, but redoubled; to denote, at once, the strangeness of the fact, yet the certainty of the favour. by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy "When I passed blood, Live; yea, I said unto thee when thou wast in thy blood, Live," Ezek. xvi. 6.

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