perfectly fulfilled the whole commanding law, was it not for this gracious purpose, that his merits might be imputed to us, that we by his obedience might be made righteous? Yes;

"For us he liv'd,

Toil'd for our ease, and for our safety bled."

Nothing in the whole course

Ther. Pardon me for interrupting you, Aspasio. I have no objection to the general drift of your discourse; but that particular notion of imputed righteousness has always appeared to me in a very ridiculous light. And I must say, that such a puritanical nostrum makes a very unbecoming figure amongst your other manly and correct sentiments of religion.

Asp. You know, Theron, I have long ago disavowed that ignoble prejudice, which rejects doctrines, or despises persons, because they happen to be branded with contemptible names. It is true, the writers styled Puritans, are remarkable for their attachment to this peculiarity of the gospel. It runs through all their theological works, and very eminently distinguishes them from the generality of our modern treatises. But must it therefore be wrong, because maintained by that particular set of people? Or, are they the only advocates for this important truth?

Ther. Ay; it is as I suspected. I have lately conjectured, from several hints in my Aspasio's discourse, that he has been warping to the low ungentlemanlike peculiarities of those whimsical fanatics.

Asp. I cannot conceive why you should call them whimsical. To settle faith on its proper basis-the meritorious righteousness of the Redeemer; and to deduce obedience from its true origin-the love of God shed abroad in the heart; to search the conscience, and convince the judgment; to awaken the lethargic, and comfort the afflicted soul; and all from a thorough knowledge, joined to a masterly application, of the divine word;-these, sure, are not whimsical talents, but real excellencies. Yet these, if we may credit history, entered into the preaching;

these, if we will examine impartially, are to be found in the writings, of the Puritans.—And a pearl, you will please to remember, is a pearl still, though it should hang in the Ethiopian's ear.

Ther. Ethiopian indeed! You have truly characterized that demure and gloomy generation. I hope you do not intend to introduce their affected solemnity and forbidden reserve, into your own easy and engaging conversation. Though, for aught I can judge, this would be no more ungraceful, than to patch such antiquated notions on the refined scheme of Christianity.

Asp. My dear friend, you are too ludicrous; and I begin to catch the infection. We had better return to our first topic. Let us contemplate the wonders of creation; and as we admire the works, learn to adore the Maker.

Ther. None of your evasions, good Aspasio. You must not think to put me off at this rate. I have wanted an opportunity to rally you upon this head, and to argue or laugh you out of these religious oddities.

Asp. If you will not agree to terms of peace, I hope you will allow some cessation of arms. At least till I can muster my forces, and prepare for the vindication of my principles.

Ther. No; upon the spot, and out of hand, you are required to answer for yourself, and these same queer opinions.-I shall serve you as the Roman consul served the procrastinating monarch. When he demurred about his reply to the demands of the senate, and said, "he would consider of the matter;" the resolute ambassador drew a circle round him with his cane, and insisted upon a positive answer, before he stepped over those limits.

Asp. This, however, you will give me leave to observe, that the affair is of a very serious nature. Upon condition that you will dismiss your flourishes of wit, and strokes of satire, I will acquaint you with the reasons which have made me a thorough convert to

this doctrine. Once I held it in the utmost contempt, and pitied the simplicity of (as I then styled them) its deluded admirers. But I am now become such a fool, that I may be truly wise and substantially happy. I have seen my ruined state, and I bless God for this sovereign restorative. It is the source of my strongest consolations, and the very foundation of my eternal hopes.

Ther. Excuse me, Aspasio, if the vivacity of my temper, and the seemingly uncouth tenet, kindled me into a more humorous gaiety than became the occasion. You speak of the point with so much seriousness, and in such weighty terms, as check my levity, and command my respect. Be pleased to execute what you have promised; and the most engaged attention of my mind shall atone for the petulant sallies of my tongue.

Asp. To conceive a dislike of any doctrine, only because persons of a particular denomination have been very officious to promote its reception; this is hardly consistent with an impartial inquiry after truth.

Ther. I grant it, Aspasio. And I should be ashamed of my opposition, if it was founded on so slight a bottom. But, abstracted from all party considerations, I can see nothing in this supposed article of our faith that may recommend it to the unprejudiced inquirer. What can be more awkward than the term, or more irrational than the sentiment?

·Asp. The word imputed, when used in this connection, may possibly convey a disagreeable sound to the ears of some people; because they look upon it as the peculiar phraseology of a few superstitious sectarists, and reject it merely on the foot of that unreasonable surmise. But how can you be disgusted at the expression, Theron, who have so often read it in the most approved and judicious writers? St Paul, who might affirm with relation to his epistles, much more truly than the painter concerning his portraits, "I

write for eternity,"* scruples not to use this awkward language several times in the same chapter.† Milton, the correctness of whose taste, and the propriety of whose style, no person of genius will ever question, delights to copy, in various parts of his incomparable poem, the Apostle's diction. Authorized by such precedents, it is superior to cavil, and warranted beyond all exception.

As to the sentiment, I take it to be the very fundamental article of the gospel; and I believe, whoever is acquainted with ecclesiastical history will allow, that it bore the principal sway in extricating us from popish darkness, and introducing the Reformation. What says our Lord, with regard to the love of God, and the love of our neighbour? "On these two commandments hang all the law and the prophets." Much the same would I venture to say concerning the imputation of our sins to Christ, and the imputation of Christ's righteousness to us: On these two doctrines hang all the privileges and the whole glory of the gospel.

Ther. In our last conversation, I must own, I saw a strong resemblance between the works and the word of God. But I never observed any thing in nature, that bore the least analogy to imputed sin or imputed righteousness. To me your two doctrines seem very unaccountable and irrational.

Asp. That our sins should be charged upon the only begotten Son of God, and that his righteousness should be made over to sinful worms, is strange, exceeding strange. The Psalmist calls it, "marvellous loving kindness," Psal. xvii. 7. The Apostle styles it, "love that passeth knowledge," Eph. iii. 19. And it has sometimes, I must freely confess, been almost ready to stagger my belief. However, I have found my

66

Alluding to the painter, who, apologizing for the slow procedure and scrupulously nice touches of his pencil, said, Æternitati pingo, “ I paint for eternity."

† See Rom. iv. in which single chapter, some branch of the word 20yola," to be imputed," occurs no less than ten or eleven times.

self relieved in this perplexity, not only by the testimonies of Scripture, but even from the contemplation of nature. All nature is full of strange and mysterious effects; consequently, is a voucher for the mysterious truths of Christianity.

How surprising are the experiments of electricity, and the occult qualities of the loadstone! How surprising those countless legions of effluvia which transpire from a small odoriferous body! and those infinite myriads of luminous particles, which issue from a smaller flaming substance!* There is not a blade of grass, but surpasses the comprehension of all mankind; and not a single atom, but is big with wonders; insomuch, that the intelligent observer can no where fix his thoughts, without being astonished, transported, and even lost in admiration.

Since the procedure of Providence in this visible. system is a continued series of stupendous and unsearchable operations; need we be alarmed, can we reasonably be offended, if the scheme of redemption is equally stupendous, is far more amazing? Yet, though amazing, I hope it will not appear, what you was pleased to insinuate, irrational.

Suppose we state the signification of the terms, and adjust the boundaries of our subject, before we enter upon a survey of its contents?

Ther. Such a caution would have prevented, at least have shortened, many a vehement and tedious controversy.-You see, on yonder heath, the preparations for an approaching race. There stand the posts which are to mark out the limits of the course. Without this previous restrictive care, how irregular would be the excursions of the contending steeds! How difficult, rather how impossible, to declare the conqueror and award the prize!-A clear definition of terms seems equally necessary for candid disputants. With

* Dr Nieuwentyt has computed, that from a lighted candle, about the size of six to the pound, there issues, in the second of a minute, an effusion of particles, vastly more than the number of sands which the whole globe of the earth contains.