pafio has touched this point. Referring you to his observation, I shall confine myself to a more interesting subject.

It is CHRIST,' who has redeemed us to GOD,' to the favour and fruition of GOD, by his blood;" by his blood alone, without any aid from our goodnefs, or any co-operation from any creature.-His work pleases GOD. His work magnifies the law. His work is incomparably the noblest of all things in heaven or earth. This therefore is our recommendation to the divine Majesty. Interested in this, we stand perfectly righteous before the KING immortal, and shall be eternally acceptable in his fight. -It was only on account of Abraham's fupplication, that GOD shewed compassion to Abimelech. It was only on account of Job's interceffion, that the LORD was pacified towards his three friends. And it is only on account of CHRIST'S righteousness, that the HIGH and HOLY ONE beholds any child of Adam with complacency and delight. To JESUS alone belongs the honour of reconciling, justifying, saving the innumerable millions of redeemed finners. And is not the LAMB that was slain, worthy to be thus honoured, and thus exalt

ed?

Is then our own internal and external goodness of no avail in this matter? - Let us hear the eloquent Ifaiah, the evangelist of the Jewish church. The lofty looks of man shall be humbled, and the haughtiness of man shall be bowed down; and the LORD,' the LORD JESUS CHRIST, alone, shall be exalted in that day.' - Does this text, it may be faid, relate to the gospel, and the cafe of acceptance with GOD? Or is it poflible to make what follows, confiftent with such an interpretation? -Let us fee, whether it be not, by the HOLY GHOST himself, made perfectly confiftent with fuch a fenfe...

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• The day of the LORD of hosts,' in the prophetical scriptures, generally and principally fignifies the time of the gospel-dispensation; when the LORD puts the finishing hand to his revelation; gives the brightest display of his grace; and gathers together all things in CHRIST.

This day, and its influence, shall cause a wonderful revolution in, what is called, the religious, virtuous, moral world. It shall fall like a thunderbolt upon every idol, set up in the hearts of men; shall prove their wisdom to be folly; their ability to be impotence; all their works to be worthless.

This prophecy, being so repugnant to our no, tions, and fo disgustful to our inclinations, is afferted and enforced with the greatest particularity, both as to persons and to things.

As to perfons. For the day of the LORD of hosts shall be upon' whom? upon the fordid wretch, or the scandalous finner? Rather upon every one that is proud and lofty' in his own conceit; pluming himself with the notion of some imaginary preeminence above his neighbour. It shall be likewife ' upon every one that is lifted up' in the esteem of others; either on account of Roman virtue, or Athenian philofophy, or Pharifaical zeal. And, notwithstanding his aspiring pretenfions, or glittering accomplishments, he shall be brought low;' shall be degraded to the rank of a loft, undone, helpless finner.

So that none shall have it in his power to say, “I " am better than thou. I stand upon more honour"able terms with my MAKER, and am a fitter ob"ject for his favour." They shall all be like prifoners, confined in the fame dungeon, and liable to the same condemnation. Every one of them equally deftitute of any plea for justification; and all of them, as to acceptance with their CREATOR, without any difference. No difference, in this respect, between the accomplished gentleman, and the infamous scoundrel; no difference between the virtuous lady, and the vile prostitute. No difference at all, as to the way and manner of their obtaining salvation. So that the whole may appear to be of grace.

As to things. This part of the subject is illustrated by a grand assemblage of images; comprehending all that is most distinguishable in the visible creation, and denoting whatever is most admired or celebrated among the fons of men.-Oaks and cedars are the most stately productions of vegetable nature. Therefore the day shall be upon all the ce• dars of Lebanon, and upon all the oaks of Bashan.' -Hills and mountains are the most conspicuous and majestic elevations of the earth. Therefore the day shall be upon all the high mountains, and upon all the hills that are lifted up.'-Towers and cities are the most magnificent works of human art. Therefore the day shall be upon every high tower, • and upon every fenced wall. -The ships of Tar-• shish' are put for the wealth, the advantages, and the various improvements, procured by navigation and commerce. Pleasant pictures may represent every elegant and refined embellishment of civil life. -The whole collection of metaphors, seems to express all those attainments, poffeffions, and excellencies, which are supposed to add dignity to our nature, or stability to our hopes; to constitute a portion, in which we ourselves may rest satisfied, or a recommendation, which may entitle us to the favour of heaven..

Yet all these things, before the requirements of GOD'S law, and before the revelation of his rightcousness, shall be eclipsed and disgraced. Thrown to the bats, and configned over to obscurity; thrown to the moles,' and trampled into the duft. So that, in the pursuit of eternal life, none shall regard them; or else regard them, only to defpife them.

Thus, fays the prophet a fecond time. To render the work of humiliation effectual, he redoubles his blow. May our whole fouls feel the energy of his vigorous expressions! Thus shall the loftiness ⚫ of man be bowed down, and the haughtiness of man shall be laid low.' All notion of personal excellency fet afide, they shall be base and vile in their own eyes; acknowledge the impoffibility of being reconciled by any duties of their own, and place all their confidence on the propitiating death and meritorious obedience of JESUS CHRIST. They, lefs than nothing; HE, all in all.

With this important fentiment I close my letter; not without an ardent wish, that it may fink into our thoughts, and dwell upon both our hearts, Yours, &c.

REV. SIR,

LETTER V.

TOUR last, and several of your other objections,

Y

appear more like notes and memorandums, than a just plea to the public, or a fatisfactory explanation of your opinion. They have rather the air of a caveat, than a confutation; and we are often at a loss to difcern, how far your remonstrance is either forcible or apposite.

Brief negatives, laconic afsertions, and quick interrogatories, opened by no pertinent illustrations, supported by no scriptural authority, are more likely to stagger, stun, and puzzle, than to fettle our notions in religion.' You seem, Sir, to have forgotten, that propositions are not to be established, with the fame ease, as doubts are started; and therefore have contented yourself with a brevity, which

produces but little conviction, and more than a little obfcurity.

This brevity of yours is the cause, and, I hope, will be the excufe, of my prolixity; which, I perceive, is growing upon my hands, much more than I intended. If you had been pleased to shew your arguments at full length, and to accompany with proof your gloffes upon fcripture, the reader would then have been able to determine the preponderating evidence between yourself and Afpafio; and my trouble had been confiderably lessened, perhaps quite spared.

An instance of the foregoing remark, is the ob jection which follows. St. Paul often mentions a righteousness imputed, fays Afpafio. "Not a " righteousness," says Mr. Wesley; "never once; " but fimply righteousness."-St. Paul mentions δικακσύνη, the righteousness which is imputed, both with and without the Greek article. And do neither of these fignify a righteousness? This is a piece of criticifm, as new to me, as it is nice in itself.Befides, where is the difference between a rightcousness, and righteousness? Is not every righteoufness a righteousness? Is not every perfon, a perfon? and every prodigious refinement, a prodigious refinement ? I thought Mr. Wesley had known how to employ his time better, than in splitting, or thus attempting to fsplit hairs.

To what purpose, Sir, is this excessive refinement? Many of your readers, I apprehend, will find it difficult to conjecture. For my own part, I freely confefs, that I could not, for a confiderable time, difcern your aim. Nor can I, even now, difcover any other design, than a forced endeavour, to exclude the righteousness of CHRIST; and introduce a mistaken fomething of your own, to offici. ate in its ftead. As the thread of your criticism is fpun extremely fine, we must examine it with the