in writing this letter was to shew, that the objections, which you have urged, first,

or expressions. Just as the display of a charitable disposition may be a reason of God's bestowing some good upon us; not because the exercise of such a disposition has a tendency to improve our benevolence; but because it is in itself pleasing to him, or naturally worthy of his distinguishing regard: insomuch that it would still be a just reason or ground of his doing us good; could we even suppose, that the exercise of such a disposition had no tendency to improve it.. So with regard to the blood of Christ or his obedience to death; I do not at all doubt, but that it has a tendency, when properly considered, to cleanse us (in your sense of the word) from sin; neither do I doubt, but that its being foreseen by the divine Being, that it would have such a tendency, was one great reason of his appointing it to be the ground of our forgiveness : but to say, that the blood or obedience of Christ is a reason of God's forgiving our sins, because it has such a tendency, or is a mean of cleansing us from sin, as if its being such a mean were the immediate ground of our remission, seems to me not strictly just ; if indeed it be quite consistent with your own scheme : because this is in reality to make, not so much his death or obedience, as a circumstance attending it, and therefore something distinct from it, to be the ground of our forgiveness. To me the case seems to be this; We are justified, or obtain forgiveness, by the blood or death of Christ, as, by the appointment of God, the immediate ground or foundation of it; but then, the blood of Christ, at the same time that it is thus a ground of pardon, is fitted (and was no doubt designed) to be a mean of holiAnd herein, so far as I can perceive, appears the wisdom or excellency of this appointment; that at the same time that the death of Christ is a ground of God's forgiving our sins, it has a manifest and powerful tenden

ness.

against considering the legal piacular sacrifices, and then, the sacrifice of Christ, as vicarious, are insufficient. However, if it should appear, that I have overlooked (for I am not at present sensible that I have) any material material passage in your treatise shall not be averse, I believe, upon its being pointed out to me, to the taking a more particular notice of it.

I

I am not indeed ignorant, that to write in defence of some of the peculiar doctrines of the gospel, is not very agreeable to the prevailing taste of the present age; and that he who does it, labours upon that account under some disadvantages: but yet, as every one has undoubtedly a right to declare his sentiments to the world, or publicly to defend them, provided he keeps

cy, as a mean, to free us from their power. As the prayers of a good man are a reason of God's bestowing some blessings upon him, at the same time that they tend to improve his virtue and piety, and so to make him fit to receive farther blessings at his hands. But then, the tendency in this latter case, is no more the immediate cause or ground of God's bestowing those blessings (though it may be a reason for the expediency of his so doing) than the tendency in the former case (though a motive to the choice of such a method of shewing mercy to sinners) is the immediate cause or ground of their forgiveness.

himself within the bounds of decency and good manners; and as it may be presumed, that those who read your discourse, if they are sincere inquirers after truth, will be willing likewise to read what may be writ in defence of those sentiments you oppose; I have thus ventured to appear, and, if it should be needful, may not, perhaps, be averse to the appearing farther, on the unfashionable side and the rather, as I have advanced nothing as yet, and am determined to advance nothing hereafter, but what may, in my apprehension at least, be defended upon rational principles. And I would hope, that this defence of some of those doctrines which you have opposed, will be thought the more excusable, as it proceeds from this persuasion, that they are not only founded in truth, but calcu lated, when properly considered, to free us from the power and dominion of sin. The want of considering which important tendency in those doctrines, has, if I mistake not, been one reason, why some at least have been so much disposed to lay them aside.

After what has been already hinted to the same purpose, you will not wonder at

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my saying, what I would beg leave, before I conclude, to say; that as the Gospel in general seems to me to have been designed to be a mean of promoting universal holiness and goodness amongst men, so, I cannot but look upon the several parts of it, as likewise intended, and, in their places, happily conspiring, to promote the same great and good end; and see no reason to think, that they will in the end be of any farther advantage to any, than as they will appear to have had such an effect upon them: so that I can readily assent to what you are pleased to say (No. 186,) viz. 'That the cross and blood of Christ, 'as it is the ground or reason of the ' remission of our sins, is considered as ' a mean of our sanctification; and, being made known to us for this very purpose, we are obliged to use it as such. Which if we do; our sins will be forgiven, and we shall obtain eternal life; ' if not; our sins will not be forgiven, and we shall perish. For Christ's death, ' however it was a reason of freely bestowing upon us antecedent blessings, yet, in reference to our final salvation, hath its ' effects with God, only so far as it hath

' its proper effects upon our hearts. If we

are not sanctified by it, we cannot be 'saved by it.'

I have done, when I have only added, that, I hope, no one will imagine, that this letter is published with a view in the least to prejudice any against the Concordance, which you have been so kind as to offer to the public which, though an Hebrew one, so far as I can judge, is formed in such a manner, as to render it useful even to an English reader, and therefore worthy of a more general notice and encouragement which that it may meet with, as, I am persuaded, it deserves it, is the sincere wish of,

Reverend Sir,

Yours, &c.

G. H.

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P. S. In a note, page 103, you refer us to a small pamphlet, entitled, Second 'Thoughts concerning the death and suffer

ings of Christ, p. 15-23,' the author of which, according to you, sir, hath admi'rably well argued this point, that the no

tion of Christ's dying in our stead, &c. will "not bear the test of reason.' I carefully