Ther. It really seems to me a Thing impoffible, that one Man's Righteousness fhould be made Another's. Can one Man live by the Soul of Another? Or be learned by the Learning of Another?—Good Afpafio, never attempt to maintain fuch palpable Abfurdities. They will expofe Chriftianity to the Scorn of Infidels.

Afp. If Infidels fcoff at this comfortable Truth, their Scoffing will be, like all their other Cavils, not the Voice of Reason, but the Clamour of Prejudice.

My Friend's Objection infinuates, what We never affert; That the Effence of this Righte oufness is transferred. Which would doubtlefs be in Fact impoffible, as it is in Theory abfurd. But this We difavow, as ftrenuoufly as You can oppofe. Our REDEEMER'S Righteoufnefs is made ours, not by Infufion, but by Imputation. The very Terms We use, may acquit Us from fuch a ridiculous Charge; as Imputation fignifies "A placing to the Ac"count of One, what is done by Another." Accordingly We believe, That the Effence of this Righteousness is CHRIST's, the Merit of it Ours: that CHRIST, and CHRIST alone, wrought it out; but that working it out, in our Stead, GOD imputes it to Us; GOD accepts Us for it; accepts Us as much, as if We had, in our own Perfons, performed it.

Ther.

Ther. Not all your Refinements can reconcile me to this uncouth Notion.The Practice is unexampled, and abfolutely inconfiftent with the Rules of diftributive Juftice.

Afp. Ah! my Theron, if We feek an Example of GOD's unbounded Goodness, amongst the puny Proceedings of Men; We fhall be led into the moft egregious Mifapprehenfions. To measure one of the Sparks on your Ring, and fancy We have taken the Dimension of the Alps or the Andes, would be, in comparison of this Error, a small Mistake. Since, between a brilliant Speck, and a Range of Mountains, there is fome Proportion: but between human Beneficence, and this heavenly Bounty, there cannot poffibly be any.-However, the all-condefcending CREATOR has been pleased, so to difpenfe his infinitely rich Grace; that We may find, though nothing" parallel, nothing correfpondent, yet some faint Shadow of its Manner, among the Affairs of Mankind. Something, that may perhaps give Us fuch an Idea of the ftupendous Subject, as a Glow-worm would give of the Sun's Splendor, in case a Perfon had never beheld that magnificent Luminary.-This Remark I must intreat you to recollect, whenever I attempt to elucidate the Mysteries of the Gospel, by the Occurrences of common Life.

When

When your worthy Minister was difabled, by a Rheumatic Disorder, from attending on the Business of his Function, several of the neighbouring Clergy gave Him their Affiftance. Was He not, by this vicarious Performance of his Office, intitled to all the Profits of his Living?It feems therefore not fo unexampled a Thing, for one Perfon to act in another's Stead. And when a Service is thus discharged by the Proxy, the Benefit may, according to the received Maxims of Mankind, accrue to the Principal.-Did not Jehu's Descendents, even to the fourth Generation *, reap the Advantage of their great Grandfather's Zeal? Does not the Duke of enjoy the Honours and Rewards, won by the Sword of a victorious Anceftor? And may not the whole World of Believers, with equal, with far greater Juftice, receive Life and Salvation, on Account of their all-deferving SAVIOUR? Efpecially, fince He and They are one mystical Body; reprefented as fuch in Scripture, and confidered as fuch by GOD.

No, fay You: this is contrary to the Rules of diftributive Juftice.-What is your Idea of a Surety? How was the Affair stated, and how were Matters negotiated, with relation to your generous Acquaintance Philander? He, You know,

*2 Kings x. 20.

know, was bound for an unfortunate Brother, who lately stepped aside.

Ther. The Debt, by his Brother's abfconding, devolved upon Philander. He was refponfible for all, and obliged to pay the whole Sum.

Afp. Was not his Payment as fatisfactory to the Creditor, as if it had been paid in the Debtor's own Perfon, by the Debtor's own Hand?

Ther. Certainly.

Afp. Was not the Debtor, by this vicarious Payment, released from all Fear of Profecution, and acquitted from any future Demand on this Score?

Ther. He was.

Afp. Apply this Inftance to the Redemption of Sinners by JESUS CHRIST: who is, in the facred Writings, exprefly ftyled A Surety If Philander's Act was deemed, in the Estimation of Law, the Act of his Brother; if the Deed of the former was imputed, in point of Advantage, intirely to the latter; why should not the fame Effects take place, with regard to the divine Bondsman, and poor insolvent Sinners? Why fhould that be exploded in our Systems of Divinity, which is univerfally admitted in our Courts of Juftice?

VOL. I.

* Heb. viii. 22.

е

Ther.

Ther. Obedience and Righteousness are, in the Nature of the Things themselves, perfonal Qualities, and only fo. Every Man is that only (and can be nothing elfe) which He is in Himself.

Afp. Righteoufnefs, as dwelling in Us, is undoubtedly a perfonal Quality; and Obedience, as performed by Us, comes under the fame Denomination. But does this fuperfede the Neceffity, or destroy the Existence of imputed Righteousness?—Your first Propofition is ambiguous. Let it speak diftinctly; add inherent to your Righteoufnefs; and the Senfe becomes determinate, but the Argument falls to the Ground.

"Every Man is that only, (and can be no"thing elfe). which He is in Himself.”—If I had never seen the Bible, I fhould have yielded my ready Affent to this Propofition. But, when I open the Old Teftament, and find it written by the Prophet; In the LORD shall all the Houfe of Ifrael be justified *. When I turn to the New Teftament, and hear the Apoftle faying; Ye are complete in HIM, who is the Head of all Principalities and Powers †, I cannot concur with Theron, without contradicting Revelation.Ifrael, or the true Believer, is faid to be juftified; and the Foundation of this Bleffing is declared to be, not in Himself, but

* Ifai. lxv. 25.

+ Coloff. ii. 10.