that our Lord's death made atonement for our sins, in such a manner as the sin-offerings under the law made atonement for the offerers. So that upon the whole we may conclude, that Christ died in our stead: for if it appears, that his death was, in itself considered, a ground (not by reason of any natural connexion between it and our forgiveness, but through the will and appointment of God) of our redemption from death; then it will follow, as I hinted before, that his sufferings were strictly and properly vicarious. However, it will be proper to observe once more,

3. That though I contend (which, so far as I have yet seen, I rationally may) that our Lord died in our stead; yet I by no means design to suggest (nor am I upon that account obliged to maintain) that his death is not to be considered by us, as a mean of holiness: on the contrary, I am firmly persuaded, and think I may safely assert, as, that his death was designed by the divine wisdom, so, that it is, even upon the supposition of its being vicarious, as obviously fitted, when considered in all its circumstances, to excite in our minds an abhorrence of all sin and iniquity, as his

obedience or worthiness manifested in dying for us, is fitted, when considered in all their circumstances, to give us exalted apprehensions of the worth and importance of true righteousness and goodness.

That the New Testament leads us to consider the obedience of Christ, and particularly his obedience to death, as that, in consideration of which God is pleased to bestow great and important blessings upon us; and upon the account of which also, he himself has been exalted to a state of great dignity, honour, and authority and that his obedience, considered in these views, has an obvious and powerful tendency to raise and strengthen our regards to piety, righteousness, and goodness, as what are highly pleasing to God, and will in due time exalt us to a state of dignity and happiness resembling his; this, I say, is what I readily own. Nor can I forbear acknowledging in this place (what, I suppose, many others also are ready to do for themselves) that I think myself exceedingly obliged to you, sir, for placing this important part of the gospel scheme, in so just and reasonable, so striking and animating a light as you have done, in some

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parts of your works. And it seems to me very strange, that any, who have read and considered but a part of what you have said upon this subject, should yet be insensible of the obvious fitness of the obedience of Christ (considered in connexion with its important consequences, both as to himself and others) to promote the vir tue, perfection, and happiness of the rational creation. For what, that we can think of, could have a greater aptitude to promote this best and most valuable of all ends, than the proper and attentive consideration of that high and distinguished honour, which the sovereign and everlasting Father and Lord of all has put upon the obedience and righteousness of his Son; in making them the foundation, not only of his exalting him to his own right hand, and crowning him with inconceivable glory and dignity, but also of his gracious purpose and promise to bestow upon the good and obedient, in every age, and under every dispensation of religion, the great and invaluable blessing of an happy and endless life, i.e. in other words, a glory and happiness, which will in some measure resemble that, which our Lord himself is possessed

of: for if we have died (to sin) with him; we shall also live with him: if we suffer with him; imitating in like circumstances that example of patience and fortitude, which he has set us; we shall also reign and be glorified together with him for if we overcome, we shall sit with him in his throne, even as he also overcame and is set down with his Father in his throne, Rom. viii. 17. 2 Tim. ii. 11, 12. Rev. iii. 21.

But then, sir; at the same time that I allow, that the obedience of Christ was highly pleasing to God, greatly redounds to our advantage, and, when viewed in the light in which the scriptures have placed it, presents us with the most encouraging and animating motives to an imitation of him; I must beg leave to say, that his death, even when considered as a vicarious suffering for sin, seems to me to be equally fitted (to say no more now) to give us just notions, and to excite in us a proper abhorrence of sin; as what is highly displeasing to God, evidently deserving of death, and what, if irreclaimably persisted in, will certainly bring death and perdition upon the sinner. Nor can I guess, why we may not consider the death of Christ,

supposing it vicarious, as a 'mean of sanctification,' as well as his obedience or goodness shewed in dying for us. The considering the death of Christ, as (by the appointment of God) the immediate cause or ground of our pardon, no more obliges us to disregard those useful intimations, which, when viewed as such in all its circumstances, it is suited to convey to us, than the considering the obedience of Christ, as (by the same appointment) the foundation of our hope of immortality, &c. obliges us to disregard those equally useful intimations, which, when properly viewed as such, it is also fitted to convey to us. Nor does our viewing the former in the one light, at all interfere with our viewing the latter in the other on the contrary, they seem to me to conspire together, and to unite, as it were, their tendencies to promote one great end, viz. the perfection and happiness of men only with this difference ; that the one seems to be more directly calculated to give us just sentiments of the malignity, demerit, and ill consequences of sin; the other, of the excellency, worth, and importance of righteousness and goodness the one shews us, how much sin is