To all this agrees our celebrated Milton. Whofe Divinity on this Subject at leaft, is as faultlefs, as his Poetry is matchlefs. You will give me Leave to quote a few of his beautiful Lines. Which recapitulate, as it were, the whole preceding Converfation and, while they recapitulate the Conversation, confirm the Doctrine. This will make you fome Amends, for my late tedious Harangue. This will tip the Lead with Gold. So Law appears imperfect; and but giv'n From fhadowy Types to Truth; from Flesh to Spirit; Acceptance of large Grace; from fervile Fear, * Book XII. 300. DIA DIALOGUE X. ASPASIO. GAIN, Theron! Muft we never lay afide the Weapons of Controverfy?— You put me in mind of the refolute Athenian; who, having fought with diftinguished Bravery on the Field of Marathon, pursued the vanquished Perfians to their Fleet. At that very Inftant, a Galley full of the Enemies Troops, was putting off to Sea. Determined, if poffible, to prevent their Escape, He laid hold on the Veffel with his Right-hand. Which was no fooner fixed, than chopped off by the Sailors. The Warrior, not at all difcouraged, feized it with his Left. When that alfo was cut away, He faftened his Teeth in its Side; and never quitted his Gripe, till He refigned his Breath *. Ther. • The Athenian's Name was Cynagyrus. The Author, who relates this extraordinary Story, is Justin. If the Reader fhould think it a Rhodomontade, I believe, He will not judge amifs. And I promife myself, the fame good Senfe will enable Him to diftinguish, between what is hinted by way of Pleafantry, and what is urged by way of Argument. Ther. I have been reconfidering the Cafe of imputed Righteoufnefs; and am by no means fatisfied, as to the Propriety of the Phrase, or the Truth of the Doctrine; especially, in the Sense which You efpoufe. Objections arife, more fubftantial and weighty, than any that have hitherto been urged. And which, if I miftake not, You will find it a more difficult Talk to answer. Afp. I must do my beft. And if my best Attempts prove unfuccefsful, I fhall fay with the gallant Iphicrates, when overpowered by the Eloquence of his Antagonist; "My Adverfary is the better "Actor, but mine is the better Play." I fay better-For to You, Theron, I will freely own, what to another Perfon I should not be fo forward to disclofe; That I receive no Comfort, but from the habitual Belief, and daily Application of this precious Doctrine.-Whenever I read the moft correct and elaborate Writings, which proceed in the contrary Strain, I feel my Spirits heavy ; I find my Prospects gloomy; and not one Ray of Confolation gleams upon my Mind. Whereas, much meaner Compofitions, which breathe the Savour of this evangelical Unction, feldom fail to quicken my Hopes; to brighten my Views; and put into my Mouth that piously alert Profeffion of the Pfalmift, I will run the Way of thy Commandments, now Thou haft fet my Heart at liberty *.--Though I am far from laying any confiderable Strefs upon this Obfervation; farther ftill from advancing it into the Place of an Argument; yet I may be permitted to mention it, in the Confidence and Familiarity of Friendship. Pfal. cxix. 32. Ther. Ther. An Opinion delivered with so much Modefty, and fo nearly connected with my Afpafio's Comfort, has doubtless a Claim to my serious Attention. Otherwife, it might poffibly provoke my Raillery. For, You must know, I am no great Admirer of inward Feelings. I cannot think them a very folid Method of demonftrating your Point. It must be inforced by better Reafons, if you would gain it Access to my Heart. We must place, You fay, a Dependence upon the LORD JESUS CHRIST, in all that. He has done and fuffered. What HE has done and fuffered, You add, is our only juftifying Righteoufnefs and, to place our Dependence on it, is the only Way to receive Pardon of Sins; the only Way to inherit eternal Life. Afp. I have faid it, Theron, and I abide by it. This being the Righteousness of GOD, is Ther. Give me Leave, before You proceed farther, to propose a Query. Does the Righteousness of GOD fignify the active and paffive Obedience of CHRIST? Afp. Righteoufnefs is a Conformity to the Law, in Heart, and in Life. As the SON of GOD voluntarily made Himself fubject to the Law; perfectly fulfilled its Precepts; and fuffered to the utmoft its Penalty; this, I should imagine, furnishes Us with the truest and noblest Signification of the Phrafe. Ther. What, if I or Others should imagine quite the Reverse? Afp. I thank my Friend for his Admonition. It is indeed taking too much upon me, to fuppofe, that my bare Imagination fhould pafs for Orthodoxy and and Truth. But is there nothing weighty in the Reason, which I have alledged? Was there no Righteousness in our LORD's most free Submiffion to the Commands of the Law, and in his perfevering Performance of all holy Duties? Was there no Righteousness in the confummate Excellency of his Nature, his Temper, his Conversation? No Righteousness in the matchless Perfection of his Acting, his Abftaining *, his Suffering? Nay; was not this Obedience, in the moft plain and full Sense of the Expreffion, The Righteousness of GOD? Did it not, in every Sense of the Expreffion, and in every View of the Subject, anfwer the exalted Character? Being, as a masterly Critic explains the Phrase, "A Righteousness devised by GOD "the FATHER, from all Eternity; wrought " out by GOD the SON, in the Perfon of "JESUS CHRIST; applied by GOD the "HOLY GHOST, to the Sinner's Soul." Ther. This Doctrine of yours, if I rightly understand it, would make Remiffion of Sins but one half of our Juftification; and fomething else neceffary, in order to Life eternal. Which is just as rational, as to fuppofe, That though one Caufe may expel Darkness, another muft fupervene, in order to introduce Light. Afp. The Nature of Juftification, and the Nature of Condemnation, are two Oppofites, which will mutually illuftrate each other.-What is implied in the Condemnation of a Sinner? He forfeits eternal Life, and is doomed to eternal Death. What is included Alluding to the Summary of moral Duties, given Us by Epictetus, in that well-known Adagy, Amix |