of locusts infesting our abodes. To regulate those, and to restrain these, can never be needless, till comfort and sorrow change their properties-till the diabolical nature becomes equally desirable with the divine.

Ther. The believer, indeed, out of mere generosity, may, if he please, add works of righteousness of his own. But his main interest is secure without them.

Asp. Rather, Theron, he must out of duty, he will out of gratitude; and, from the new disposition of his nature, he cannot but add to his faith works of righteousness.

How runs the heavenly edict in this case made and provided? “ I will, that they who have believed in God, 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 Psalmist: "What shall I render unto the Lord for all the benefits that he hath done unto me?" Psal. cxvi. 12. A grateful heart wants not the goad, but is a spur to itself. How leans the bias of his nature? He is new born; "created in Christ Jesus unto good works," Eph. ii. 10; "his delight is in the law of the Lord," Psalm i. 2. And whatever is our supreme delight, we are sure to prosecute, and prosecute with ardour. "We cannot but speak the things which we have seen and heard," was the profession of the apostles; and, if applied to practical godliness, is the experience of the Christian.

Nor can his main interest be secure without a holy obedience. Because 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," Matth. vii. 23: because holiness, though not the cause of our admittance to the beatific vision, is so necessary a qualification, that "without it no man shall see the Lord," Heb. xii. 14. Without it, there is no access to heaven, neither could there be any enjoyment in heaven.

Ther. Pray recollect yourself, Aspasio. According to the tenor of your own illustration, the necessity 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?

Asp. 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 necessity of obeying, in order to obtain an exemption from punishment, or to lay the foundation for our final acceptance. We are nevertheless engaged, by many other obligations, to walk in all dutiful and conscientious regard to the law; because this is the most authentic proof of our love to the gracious Redeemer: "If ye love me, keep my commandments," John xiv. 15. This is a comfortable evidence of our union with that exalted head: "He that abideth in me, and I in him, the same bringeth forth much fruit," John xv. 5. This is also the most effectual method of adorning our profession, of magnifying its Author, and of winning our neighbours to embrace the gospel : "Let your light," the light of your exemplary conversation, not

Tit. iii. 8. The original word gaçãodu, has a beauty and an energy, which, I believe it is impossible for our language to preserve by any literal translation. It implies, that a believer should not only be exercised in, but eminent for, all good works; should show others the way, and outstrip them in the honourable race; be both a pattern and a patron of universal godliness.

only appear, but "shine before men, that they, seeing your good works," may think honourably of your religion, Matth. v. 16, "may glorify your Father which is in heaven;" and say, with those proselytes mentioned by the prophet, “We will go with you."

"Do we then make void the law," through the imputed righteousness of our Lord? No, verily; but if gratitude to our dying Saviour have any constraining influence; if a concern for our own comfort have any persuasive energy; if there be anything inviting, anything desirable, in the prospect 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 observance.

Ther. Should we admit this doctrine, mankind could no longer be considered as in themselves, and solely in themselves, accountable creatures. Nor would the future judgment be an equitable distribution of rewards and punishments, but only God's awful and uncontrollable execution of his own arbitrary and irreversible decrees.

Asp. I have never been accustomed to consider mankind, under the gospel dispensation, as accountable solely in themselves; because in this comfortable and benign scheme a Mediator intervenes, undertakes to answer for his people, and bears the chastisement of their peace. Were we accountable solely in ourselves, Christ as our great High-priest would be set aside, and his sacrifice as a propitiation for sin be of none effect.

Why may not the future judgment be an equitable distribution of rewards and punishments? If those who reject the atonement of the dying Jesus, and refuse to depend on his consummate righteousness, are left to stand or fall according to the issue 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 see nothing arbitrary in this procedure, but an admirable mixture of just severity and free goodness: on those who reject the atonement, just severity; to those who rely on their Saviour, free goodness.

Ther. The obedience of Christ was wholly due for himself, and therefore could not merit for another.

Asp. A bold assertion this! Whoever can make it good, will infallibly overthrow my opinion, and at the same time destroy all my hopes. But surely, 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 cross; and in the Prince of life, to pour out his soul unto death? If all this was matter of duty, the ever-blessed Jesus (how shall I speak it! who can believe it?) was no better than an unprofitable servant. For such is the acknowledged character of every one who does no more than is his duty to do, Luke xvii. 10.

Ther. Not so fast, not quite so vehement, my friend. Remember what the Scripture affirms. Christ is said to receive a commandment, and be subject to the law; both which expressions evidently imply duty.

Asp. In order to accomplish our redemption, the Son of God submitted himself to the authority of the law, and became obedient to its precepts.

But this was his own spontaneous act, the matter of his own free choice; to which he lay under no manner of obligation, till he engaged to be our Surety.

“Being in the form of God," he was Lord of the law; and no more subject to its commands than obnoxious to its curse. Nevertheless, “he took upon him the form of a servant, and was made under the law." Wherefore? That he might obtain everlasting life and glory for himself? No; but that he might "redeem those who were under the law," Gal. iv. 5. From which it appears, that both his engagement and obedience were, not for himself, but for his people. Therefore the prophet cries out, with holy exultation, “To us a Child is born; to us a Son is given*!" His incarnate state and human nature, together with all that he did and suffered in both, were for us; those assumed on our account, these referred to our advantage.

Let us consider this, and be amazed, and be charmed. The great universal Lord vouchsafes to pay universal obedience. What condescension was here! He vouchsafes to pay it, for us men, and for our redemption: what goodness was this!

Ther. Before we indulge the devotional strain, we should take care that our devotion is founded on rational principles; otherwise it may prove, like the flash of a sky-rocket, transient and momentary.

Asp. For this, I think, there is a solid foundation in reason, as well as Scripture. As soon as the man Christ Jesus was united to the second person of the Trinity, he must have, by virtue of that union, an unquestionable right to everlasting life and glory; therefore he could be under no necessity of obeying, in order to procure either honour or happiness for himself. But all that he performed in conformity to the preceptive part of the law, he performed under the character of a public person, in the place and for the benefit of his spiritual seed, that they might be interested in it, and justified by it.

Ther. Be it so the believer is interested in Christ's righteousness. Pray, is he interested in all, or only in part? If in all, then every believer is equally righteous and equally to be rewarded; which is contrary to an allowed maxim, that there will be different allotments of happiness in the heavenly world. If in part only, how will you ascertain the degree—what proportion belongs to this person, and what to the other? Either way, your scheme is inextricably embarrassed.

Asp. The reply to my Theron's inquiry is easy; and the embarrassment he mentions is but imaginary. Every true believer is interested in all Christ's righteousness-in the whole meit of his spotless nature, of his perfect obedience, and expiatory death.

Less than the whole would be unavailable; whereas the whole renders us completely justified.

You are a great admirer of anatomy, Theron, and you must undoubtedly remember the very peculiar structure of the ear. Other parts of the body are progressive in their growth: their bulk is proportioned to the infantile or manly age. But the organs of hearing, I have been informed, are precisely of the same size in the feeble infant and the confirmed adult. Justification, likewise, being absolutely necessary to a state of acceptance with God, is in

Isa. ix. 6. "Est præterea emphasis singularis in voce nobis. Significat id, quod omnes sentiunt, nostro bono et commodo natum esse hunc Puerum Imperatorem."VITRING. in loc.

every stage of the Christian course, and even in the first dawn of sincere faith, complete. With regard to the existence of the privilege, there is no difference in the babes, the young men, the fathers in Christ*.

The percep

tion, the assurance, the comfortable enjoyment of the mercy, may increase; but the mercy itself is incapable of augmentation.

The various advances in sanctification account for the various degrees of future glory; and not account for them only, but render them entirely reasonable, and according to our apprehension of things, unavoidable. As to settling the proportion, we may safely leave that to the supreme Arbitrator. He "who meteth out the heavens with a span, and setteth a compass upon the face of the deep," cannot be at a loss to adjust this particular.

Ther. The organs of hearing, though not precisely, are very nearly of the same bulk in the babe and the man. They acquire from advancing years scarce anything more than an increase of solidity. So that I make no objection to your illustration, but to your doctrine.

If Christ has done all-and we are entitled to his whole merits only by believing-to be saved must be the easiest thing in the world: whereas the Bible represents Christianity as a race and a warfare, a state of conflict and a course of striving. In good truth, Aspasio, you prophesy pleasing things. Divinity is not your profession, or else I should number you among smooth, emollient, downy doctors." For, according to the articles of your creed, there is no more difficulty in securing heaven, than in rising from our

seat.

"the

Asp. A speculative assent to all the principles of religion, is, I acknowledge, a very easy matter. It may, it must exist, wherever there is a tolerable capacity for reasoning, and a due attention to evidence. This notional faith forced its way into the breast of Simon the sorcerer, Acts viii. 13; and extorted a confession from the dying lips of Julian + the apostate. Irresistible as the stroke of lightning, terrible also as its fiery glare, it flashes conviction into the very devils. Even those execrable spirits "believe and tremble," James ii. 19.

But the faith which, far from resting in speculation, exalts the desires, regulates the passions, and refines the whole conversation; the faith which, according to the expressive language of Scripture, "purifies the heart, overcomes the world, and sets the affections on things above;"-this truly noble and triumphant faith is no such easy acquisition. This is the gift of an infinite Benefactor, the work of a divine Agent; called therefore by way of supereminent distinction, "faith of the operation of God," Col. ii. 12; because God himself, by the effectual working of his mighty power, produces it in the human soul.

To the same purpose speaks one of our most celebrated divines, as great an adept in sacred literature as ages have produced: "All are justified alike: the truth of faith justifying, not the measure. Justification, therefore, is the same in all that believe; though their belief be in different degrees. So once in the wilderness, all gathered not manna in the same measure; yet, when all came to measure, they had all alike; none above an omer, none under."-LIGHTFOOT, vol. ii. p. 1052.

† It is related in ecclesiastical history, that the Emperor Julian, that royal but wretched apostate, in an engagement with the Parthians, was mortally wounded; and that he cried, with his expiring breath, "Vicisti, O Galilæe!" I am vanquished, O Galilean! thy right hand hath the pre-eminence.

The exercise of this faith I would not compare to an active gentleman rising from his seat, but rather to a shipwrecked mariner labouring to gain some place of safety. He espies a large rock, which rears its head above the boisterous flood. To this he bears away, and to this he approaches ; but whirling winds and dashing waves drive him back to an unhappy distance. Exerting all his strength, he advances nearer still, and attempts to climb the desirable eminence, when a sweeping surge interposes, and drenches him again in the rolling deep. By determined efforts, he recovers the space he had lost. Now he fastens on the cliff, and has almost escaped the danger. But there is such a numbness in his limbs that he cannot maintain his hold, and such an impetuous swell in the ocean that he is once more dislodged, and plunged afresh into the raging billows. What can he do? His life, his precious life is at stake. He must renew, still renew, and never intermit his endeavours. Neither let him abandon himself to despair. The Master sees him amidst all his fruitless toil. Let him cry earnestly, "Lord, save me, I perish!" and he who commandeth the winds and the waves will be sure to put forth his beneficent hand, and rescue him from the devouring sea. Such, my friend, so painful, so assiduous, are the struggles of faith, before it can rest in peaceful security on the "Rock of Ages, Christ Jesus!" Of this you may, some time or other, be assured, not only from my lips, but from your own experience.

Ther. What may happen in some future period of time, is beyond my power to foresee. At present, I am apt to think, we must put a stop to the theological lecture. Do you not remember our engagement with Altinous? and you will own, that punctuality in performing our promises is at least a moral virtue, if it be not a Christian grace,

DIALOGUE VI.

ASPASIO's affairs called him to London. He staid in town a few days; but as soon as business was finished, he quitted the city, and hastened to his friend's country-seat. Upon his arrival he found some agreeable company that came to spend the evening with the family. This incident prevented the immediate prosecution of their subject. As the next morning proved misty, and unfit for walking abroad, Theron invited Aspasio to pass an hour in his study.

It was situate at the extremity of a large gallery, which, while it conducted the feet to a repository of learning, interposed between the ear and all the disturbance of domestic affairs; so that you are accommodated with every thing that may regale a studious mind, and incommoded with nothing that may interrupt a sedate attention. Aspasio readily consented to the proposal; but desired first to take a turn in this beautiful oblong, and divert himself with the decorations of the place.

Asp. A very short survey, Theron, is sufficient to discover the correctness of your judgment, and the true delicacy of your taste. Here are no impertinent and frivolous exhibitions of romantic tales or poetic stories. Here are no indecent pieces of imagery, that tend to corrupt a chaste or inflame a