contrary to the Scripture Declaration, they that know thy Name will put their Trust in Thee*, and thereby have been fometimes + led to fall in with t the Multitude, who make Light of the Belief of the Report, as a common Thing; whereas, to know the real Truth of the Gospel, in Diftinction from every corrupting and contradictory Falsehood, is the peculiar Teaching of God; and every one that has fo heard and learned of the Father, comes to CHRIST. We agree that "< Our "primary Notion of the divine Character makes "the Guilty miferable, by a Senfe of Fear and

Shame." But we deny, that Relief from this Fear is obtained without being as certain that we have Righteoufnels, as we are that we have Guilt. The divine Declaration of Chrift, given to be believed on, affords a Foundation for this Certainty; and contains, therefore, more/ than fuch a Poffibility as is above-mentioned. We alfo deny the Charge that we lead the Guilty as the popular Preachers do, to feek after fome inward Motions, Feelings, or Defires, as fome Way requifite, in order to Acceptance with God. For notwithstanding the Righteoufnefs appropriated relates to Acceptance with God, the Appropriation

*Mr. Hervey had began a Correction of his three laft Dialogues in this View, as mentioned in the Letter, p. 58.

+ Sometimes, for the Force of Truth frequently prevailed against this Miftake, before Mr. Sandeman's Performance appeared.

tion we plead for, relates only to the Conscious ness, Knowledge, and Enjoyment of that Righteousness whereby the Guilty are justified. And we affirm, that to receive a Gift, is no Pre-requifite or Condition, as fuch receiving has no Exiftence without the Thing received; and to be fo inrich'd, is not to be inrich'd by our Act of Receiving, or what we do, but only by what we receive. But as Mr. Sandeman's Attack well deferves a more particular Defence, we confider it as follows.

"Has our favourite Author then at least so far "loft Sight of the imputed Righteoufnefs, as to "mix another with it? Has he fo embarraffed, ar "rather shut up our Access to the divine Righ"teoufnefs, as to hold forth a preliminary hu"man One, as fome Way expedient, or rather neceffary, to our enjoying the Comforts and "Benefits of it?" Letters on Theron and Afpafia.

No, far from it; but as the pinching Point in the Confcience is not, that there is no fuch Righteoufnels in Being as pleaseth God; but that WE have no fuch Righteoufnefs; fo, we underftand the Comfort and Benefit of Chrift's Righteoufnefs to be, that it is a fufficient Righteousness in OUR Behalf. And we who plead for the divine Grant

*N. B. Mr. Sandeman's Words are included with the Commas, the other Paragraphs are the Reply.

Grant of this Righteousness to Sinners, as such, very evidently maintain that there is no preliminary Righteousness neceffary to fuch a Conclufion.

"I fpeak of thofe Teachers, who, having "largely infifted on the Corruption of human Na"ture, concluded the whole World guilty before "God, eloquently fet forth the Neceffity of an "Atonement, zealously maintained the Scrip"ture Doctrine concerning the Person and Work " of Chrift; yet, after all, leave us as much in "the Dark as to our Comfort, as if Jefus Chrift "had never appeared; and mark out as infupe"rable a Task for us, as if he had not finished "his Work." - p. 8, 9.

This Charge may be very properly exhibited against thofe Teachers who leave us as much in the Dark as they found us, unless we can find out fomething within ourselves to diftinguish us from other Sinners. But Afpafio's Doctrine brings Chrift near to guilty Sinners, as fuch, for their immediate Enjoyment. Take and have, receive and poffefs, relate only to perfonal Enjoyment, is no Task, no entitling Condition; the Appropriation being fully warranted by the Truth believed, and effected by the Belief of it.

"While with great Affiduity and Earnestness, "they are bufied in defcribing to us, animating us "with various Encouragements, and furnishing "us with manifold Inftructions, how to perform

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that frange Something which is to make out our Connection with Chrift, and bring his Righteousness home to us." p. 9.

We fay, Chrift Righteousness is "brought Home to us," in the Gospel Declaration; without the Neceffity of any intervening Righteousness to warrant us to call it ours. We only receive what is freely given, that is all the strange Something we have pleaded for; and that not for our Acceptance with God in vertue of our Act, but only to know and enjoy that Righteousness as ours, on Account of which alone, we are accepted.

"Setting them to work to do something, under "whatever Naine, to make up their Peace with "God." Ibid.

Not fo with us, who receive and live by Chrift's Righteousness, with which God hath declared himself already well pleased.

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Every Doctrine which teaches us to do or "endeavour any Thing toward our Acceptance "with God, ftands oppofed to the Doctrine of "the Apostles." p. II.

But the Doctrine we plead for, teaches us to live by what Chrift has already done, as being given to us for that Purpose. To fay that I muft do, or endeavour any Thing that I may be accepted, is a Contradiction to that believing on Chrift we plead for; which is in Fact, neither more nor less, than living upon him as our whole,

only,

only, and complete Salvation; and will, on that Account, bear the Teft of the Apoftle's Word, to him that worketh not, but believeth on him that justifieth the Ungodly, &c. As this Faith cannot be feparated from the Truth believed, nor the Truth believed from Chrift the Subject of that Truth, fo to be juftified by Faith, by Chrift, or by his Blood, is the fame Thing. Nor can any Doing for Acceptance be charged upon this believing on Christ, while its native Language is, in the Lord, bave I Righteousness.

*Palamon's main Argument is, "if the Work "finished by Jefus Chrift, is alone fufficient to Jul"tification, then no Appropriation or Reception "is neceffary thereto." We reply, that, that alone is fufficient; therefore Reception or Appropria tion belongs to our confcious Poffeffion and Enjoyment of the justifying Righteousness, to the Manifeftation of our Juftification by it, and to the Influence of it in our Lives and Converfations.

Palamon thinks he does not deny the Sufficiency of Chrift, when he connects Faith and Salvation together, and maintains, that all who believe this Sufficiency will be faved, and all who believe it not, will perish.

He

*The Name the Author of the Letters has chofen for himfelf, as Mr. Here is to be understood by Afpafio.