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eternal life, it must have been on the ground that he was capable of doing what neceffarily laid an obligation on the Author and Giver of life to confer it. But both the language of fcripture as well as that of the primitive church is in direct contradiction to such an arrogant and blafphemous pretenfion. "If thou be righteous, (fays ELIHU in reproof to JoB) what giveft thou Him? Thy wickednefs may hurt à man as thou art, and thy righteoufnefs may profit the fon of man; therefore doth JOB open his mouth in vain; he multiplieth words without knowledge." JOB 35. "The friendship of GOD (fays IRENEUS) grants immortality to them that come unto Him: therefore in the beginning GoD formed ADAM, not because he needed man, but that he might have an object whereon to place his bounty. Our fervice to GOD doth not give any thing to him, nor doth GOD need man's obedience; but He gives life and incor-ruption and eternal glory to thofe that follow and obey Him." Man was not created, strictly speak

*"Amicitiam DEI immortalitatis effe condonatricem iis, qui aggrediuntur eum." Igitur initio non quafi indigens DEUS hominis plasmavit ADAM, fed ut haberet in quem collocaret fua beneficia, &c. Servitus erga DEUM DEO quidem nihil præftat, nec opus eft DEO humano obfequio: ipfe autem fequentibus et fervientibus ci vitam et incorruptelam et gloriam æternam attribuit." IRÆNEUS, lib. iv. cap. 28.

ing, immortal, but capable of immortality; poffeffed, as GROTIUS obferved, not of a vivifick power, that is a power actually giving life, but of a vital power, a power fo difpofed as to preferve life for ever by the ufe of appointed means. The tree of life was appointed for that purpose, and fo called by way of diftinction, because it was either a facrament and Divine fign, or else a natural means of immortality: either because it was through Divine power invefted with a quality to repair the decays of nature, or because the due participation of it was accompanied with thofe fpiritual effects which were the pledge or earnest of immortality to the party. The reason for ADAM's exclufion from Paradife after his fall is thus exprefsly given by GOD himself, " left he fhould put forth his hand, and take also of the fruit of the tree of life, and live for ever." Immortality, then, according to Divine appointment, was to have been obtained by eating of the tree of life. But as every thing in Paradife, from the different parts of fcripture in which allusion is made to it, is concluded to have been emblematical, it should seem that a material tree (as Bishop HORNE has obferved in his

*See Bishop HORNE's excellent Difcourfes on "The Tree of Life, and The Tree of Knowledge." Vol. i. difc. 3 and 4.

excellent Discourses on this fubject) could only confer eternal life as a Divinely-inftituted fymbol or facrament; as "an outward vifible fign of an inward (piritual grace, given to ADAM as a means whereby he was to receive the same, and a pledge to affure him thereof." The ufe of and confequent advantage to be derived from this tree were fufpended, on the condition of ADAM's abftaining from another tree which ftood near it, with many tempting qualities belonging to it, called the "tree of knowledge of good and evil." ADAM's trial, therefore, confifted in the exercise of his faith and dependence on GOD, and the complete fubordination of his fenfual appetite to his fpiritual affections. His trial was, whether he would fo far believe in GoD, as to look forward to the complete attainment of fpiritual happiness according to the Divine plan, and in obedience to the Divine command; or feek an happiness for himself, by applying for it to a forbidden object of temporal gratification, "of which the tree in queftion must have been an emblematical reprefentation." The grand trial was, in fhort, what it ever hath been, and ever will be, till the world shall cease to exift, a trial between earth and heaven; whether things vifible or things invifible fhould have the preference; whe

ther ADAM would walk by fight, or by faith. ADAM chofe the former, and in confequence fell. Under the new covenant, which fucceeded to the fall, man's trial is of a fimilar kind. Through the Mediator of this covenant, the immortality loft by ADAM has been restored by JESUS CHRIST; but ftill on certain conditions. To Chriftians JESUS CHRIST may be confidered as standing in the place of the tree of life: and their trial is, whether they will go to CHRIST in faith, repentance, and obedience, for that happiness which has been graciously provided for them, or whether they will go to the world, that tree of knowledge of good and evil, and feek it from thofe gratifications of sense which it holds forth, continually tempting and feducing them into the path of death. Under the Gospel then, as under the first difpenfation in Paradise, eternal life is " the gift of God." No claim of right confequently can in one cafe more than in the other be maintained on the ground of fervice performed; the poffeffion of the gift under each difpenfation having been fufpended on conditions. analogous to the circumstances of the party. According to the tenour of the Gospel covenant, "eternal life is the gift of GOD through JESUS CHRIST; whilst the works of a Chriftian performed in faith

and fincerity, though not his title to falvation, are ftill to be confidered as his qualification for it; on which account they have been made the conditions on which, for the manifestation of God's honour and glory in the regeneration of his fallen creature, the covenant of grace has been made to depend. "For (fays the Apostle) we are his workmanship created in CHRIST JESUS unto good works, which GOD has before ordained that we should walk in them." Eph. ii. 10. We have a fupernatural principle of new life conferred on us through faith in CHRIST, by which we become enabled to perform thofe good works which GOD has ordained as neceffary to falvation, according to the terms of the Gofpel covenant.

Not being able to fpeak more plainly upon this fubject, were I to write a volume, I cannot but flatter myfelf that my readers will think further enlargement unneceffary. I fhall therefore trespass upon their patience, only whilst I make a brief remark or two on the objections that you have brought against the foregoing pofition.

You fay (what nobody, it is prefumed, will deny) "that the law always was that it now is, and ever will be; and it is the fame with the Gofpel." But,