tribes are putting on their richest attire. Those chestnuts, on our right hand, begin to rear their flowering pyramids; those willows, on our left, are tipt with tassels of grey; and yonder poplars, which overlook the river, and seem to command the meadows, are pointed with rolls of silver. The hawthorn, in every hedge, is partly turgid with silken gems, partly dissolved into a milk-white bloom: Not a straggling furze, nor a solitary thicket, but wears a rural nosegay. All is a delightful display of present fertility, and a joyous pledge of future plenty. Now we experience what the royal poet, in very delicate imagery, describes: "The winter is past the rain is over and gone. The flowers appear on the earth; the time of the singing of birds is come; and the voice of the turtle is heard in our land. The fig-tree putteth forth her green figs; and the vine, with the tender grapes, give a good smell;" Cant. ii. 11-13. Asp. Your quotation and the scene remind me of a remark, which should have taken place in our last night's discourse. When we were enumerating the excellencies of the sacred writings, methinks we might have added,-Are you fond of pastoral, in all its flowery graces, and blooming honours? Never have we seen such exquisite touches of rural painting, or such sweet images of endeared affection, as in the "Song of songs, which is Solomon's." All the brilliant and amiable appearances in nature are employed, to delineate the tenderness of his heart, who is love itself; to portray the beauty of his person, who is the chiefest among ten thousand; and describe the happiness of those souls, whose " fellowship is with the Father, and with his Son Jesus Christ" 1 John i. 3. See, Theron, what the cheering warmth and the genial showers of spring have done! Such a change, so pleasing and so ennobling, the gospel of Christ introduces into the soul. Not a day, scarce an hour passes, but this season of universal fecundity pro duces something new. And is there any state, or any circumstance of life, on which the faith of Christ does not exert a similar efficacy, and bring forth fruit unto God? This is supposed to be the spiritual meaning of that fine descriptive picture which you have borrowed from the Canticles. It displays the benign agency of grace and its doctrines, especially of our Lord's satisfaction for sin, and of his righteousness imputed to sinners. These operate with much the same favourable and happy energy, both on our morals and our comforts, as the sweet influences of the vernal sun operate on the sprouting herbs and opening flowers. Ther. If such were the effects of your doctrine, it would stand the fairer chance for general acceptation. But there are several weighty scruples to be removed, before persons of a liberal and enlarged way of thinking can acquiesce in your opinion. Who, for instance, can persuade himself, that what you call the satisfaction of Christ is consistent with the dictates of reason, or with the pérfections of the Deity? Asp. Let gentlemen be candid in their inquiries, and truly liberal in their way of thinking; then, I flatter myself, these scruples may be removed without much difficulty. God, the almighty Creator and supreme Governor of the world, having made man, gave him a law, with a penalty annexed in case of disobedience. This sacred law our forefather Adam presumptuously broke; and we, his posterity, were involved in his guilt. Or, should that point be controverted, we have undeniably made, by many personal transgressions, his apostacy our own; insomuch that all have sinned, have forfeited their happiness, and rendered themselves obnoxious to punishment. Man being thus ruined, none could recover him, except his injured Maker. But shall he be recovered, shall he be restored, without suffering the punishment due to his crime, and threatened by his Creator? What then will become of the justice of the divine Lawgiver? and how shall the honour of his holy law be maintained? At this rate, who would reverence its authority, or fear to violate its precepts? Sinners might be imboldened to multiply their transgressions, and tempted to think, that the God of immaculate holiness, the God of unchangeable veracity, is "altogether such an one as themselves." Does it not appear needful that some expedient be devised, in order to prevent these dishonourable and horrid consequences? Ther. Proceed to inform us what the expedient is. Asp. To ascertain the dignity of the supreme administration, yet rescue mankind from utter destruction, this admirable purpose was formed, and in the fulness of time executed. The second person of the ever-blessed Trinity unites the human nature to the divine, submits himself to the obligations of his people, and becomes responsible for all their guilt. In this capacity he performs a perfect obedience, and undergoes the sentence of death; makes a full expiation of their sins, and establishes their title to life. By which means the law is satisfied, justice is magnified, and the richest grace exercised. Man enjoys a great salvation, not to the discredit of any, but to the unspeakable glory of all, the divine attributes. This is what we mean by Christ's satisfaction. And this, I should imagine, wants no recommendation to our unprejudiced reason; as I am sure it is most delightfully accommodated to our distressed condition. It is also confirmed by many express passages of Scripture, and illustrated by a variety of very significant images. Ther. Pray, let me be favoured with some of your scriptural images. After which we may inquire, whether your doctrine will stand the test of reason. Asp. What is your notion of a ransom? When Priam redeemed the dead body of Hector from the victorious Achilles, how was it done? Ther. By paying a price. Thus Fabius recovered the captives which were taken by Hannibal. He transmitted the sum required, and they were discharged from their confinement. Asp. Such is the redemption procured for sinners by our Lord Jesus Christ. Of such a nature, (though incomparably more grand and august in all its circumstances), and expressed by the very same word,* "The Son of Man came not to be ministered unto, but to minister; and to give his life a ransom for many." Christ also paid a price, a real price, a most satisfactory price; in consideration of which, our freedom from every penal evil is granted. "Ye are redeemed," says the apostle," not with corruptible things, as silver and gold, but with the precious blood of Christ." Let me add one text more, which, in the same style of commutative justice, asserts the same truth: Christ has redeemed us," hath bought us off, from the curse of the law," Gal. iii. 13. Yes, my friend, "The ransom was paid down. The fund of heaven, Amazing and amazed, pour'd forth the price Night Thoughts, No. iv. Ther. Hold a little, good Aspasio. Consider the consequence of what you maintain. If there was a ransom in the case, to whom was it paid? The devil had led sinners captive. They are said to be the slaves of Satan. And shall the blessed Jesus pay his. life to that accursed fiend? Shocking to imagine! * Αυτρον απολυτρω, are used in this precise signification by the most approved authors of Greece.Απεπεμψετα λυτρα Αννίβα, και της αιχμαλώτες απελαβε, says Plutarch. Ο υιος τε ανθρωπε ηλθε δεναι την ψυχην αυτ8 λυτρον αντι πολλων, says our blessed Saviour, Matth. xx. 28.-Axsλurewos raλAYTWY EYYea, is the language of Demosthenes. Ev ω εχομεν την απολυτρωσιν δια τε αιματος αυτ8, are the words of St Paul, Eph. i. 7. 1 Pet. i. 18. We have an equivalent expression, used in the same. signification, by one of the correctest writers in the world, "Et fratrem Pollux alterna morte redemit." VIRG. Yet, shocking as it is, it must follow from your own and your poet's assertion. Asp. You misapprehend the case, Theron. The ransom was paid to God." Thou hast redeemed us to God," Rev. v. 9. is the confession of the saints in light. Satisfaction was made to the divine law, and to the divine justice; the one of which was offended, the other violated, and both concurred to denounce the transgressor's doom; of which doom Satan was only the destined executioner, whose malignity, and implacable rage, God is pleased to make the instrument of inflicting his vengeance, as he formerly used the idolatrous kings of Assyria and Babylon to chastise the disobedient Israelites. "When we were without strength," Rom. v. 6. utterly ruined, yet absolutely helpless; when none, in heaven or earth, could afford us any succour; then our Lord Jesus Christ most graciously and most seasonably interposed. He said, as it is very emphatically represented by Elihu, "Deliver them from going down into the pit; I have found a ransom," Job xxxiii. 24. He did what is very beautifully described by our English classic: "So man, as is most just, Shall satisfy for man, be judged and die; His brethren, ransom'd with his own dear life." MILTON. Ther. But pray, do not you allow that Christ is truly and properly God? Asp. We not only allow it, but we insist upon it, and make our boast of it. This is the very foundation of his merit, and the support of our hope. Ther. This may aggrandize the merit of Christ, but it will increase the difficulty of your task. For, according to this opinion, Christ must make satisfaction to himself. And is not this a practice quite unprecedented? a notion perfectly absurd? Asp. It is quite unprecedented, you say. On this point I shall not vehemently contend. Only let me mention one instance. Zaleucus, you know, the |