The fecond thing I propofed to mention in the doctrine of Chrift's mediation, which fhews the purity of the divine nature, is our continued approach to God by him as an interceffor and advocate. It contributes to keep continually upon our minds a fenfe of the divine holiness and purity, and of our own unworthiness, that we are not permitted to approach him but by the interceffion of another. Such a conduct in human affairs, properly ferves to fhew dignity and greatnefs on the one part, distance and unworthiness. on the other. The fame conduct then in God towards us, doth it not convince us, that he must be fanctified of all them that draw near to him? And, whilst it makes imputed righteousness the condition, plainly fhows the neceffity of inherent holiness, as a qualification in our approaches to his throne. Suppofe an earthly prince were to be addreffed by two different perfons, one who thought he had a title upon his own merit to make an immediate application, and another who could not approach him without one nearly related to him, and in high favour at court, to procure his admiffion, and to back his request; which of thefe would probably be most respectful to his fovereign, and most folicitous to avoid giving offence by his conduct? Surely the lat ter; and fo it is always with the humble, mortified believer, who "counts all things but "lofs

lofs for the excellency of the knowledge of "Chrift Jefus *."

In the fifth place, Those who expect justification by the imputed righteoufnefs of Christ, muft be induced to obedience, in the ftrongest manner, by the liberal and ingenuous motive of gratitude and thankfulness to God. That it is the native and genuine expreffion of gratitude to God, to live a pure and holy life, I fuppofe will hardly be denied at least, this the Scriptures reprefent as pleafing him, ferving him, doing his will, honouring him. It is indeed extremely difficult to conceive, how God all-mighty, and all-fufficient, should be at allaffected with our conduct, either good or bad: it feems to be improper to say, that he can be pleafed or difpleafed with our actions, or that he hath any intereft at ftake. Nothing, to be fure, can be more weak and impotent, than the injuries offered, or the affaults made upon him by created beings. As his nature is without variableness or fhadow of turning, fo his happinefs is fuch, as can neither be increased nor impaired. And yet, in this way, he himself hath taught us to conceive of the matter, that holiness is not only an imitation of his character, but obedience to his will; and its contrary a tranfgreffion of his law. Thefe have been the fentiments of all nations without exception; and, after the * Phil, iii, 8.

utmoft

utmost efforts we can make to exempt him in our minds from all human paffions or affections, of joy, anger, or difpleafure, we cannot help confidering it ftill as proper to say, fuch a course of life is agreeable, and fuch another is displeasing to God, and will provoke his wrath."

Is not gratitude then a principle of action that will be powerful and operative? Mankind in general bear witness to this as they have agreed in all ages; to brand ingratitude with the blackest mark of infamy, and to reckon it among the most atrocious of crimes. And indeed we find by experience, that it is comparatively stronger, for the most part, than the oppofite motives of force or fear. There is a fort of natural tendency in man to refift violence, and refufe fubmiffion to authority, whilft they may be won by favours, and melted to thankfulness and gratitude by kindness and love at leaft, this may be applied perfectly to the prefent cafe, where the bare outward performance (which may indeed be the effect of fear) will not be accepted without the inclination of the will. A flavifh dread both leffens the degree, and debafes the nature of that obedience we might effay to perform. This is an univerfal principle; and, in particular, while the law of God ftands in its force and rigour, as a covenant of works, threatning death without hope of mercy, against every tranfgreffion, it begets a defpon

dent

dent sloth, and, at best serves only to discover our fin and misery; nay, as the apostle Paul strongly and justly reasons, it renders our corrupt affections more inflamed and violent by restraint; "* Nay, I had not known fin, but by the law; for I had not known luft, except the law had "faid, Thou shalt not covet, &c."

But let us now complete this argument, by fhewing, that a believer in Chrift is under the strongest obligations, from gratitude, to do the will of God. And how many confiderations concur in fhewing this? The unspeakable greatness of the bleffings he receives, no lefs than deliverance from everlasting mifery and anguifh, and a right to everlafting glory and happiness.-The infinite and affecting condefcenfion of the great and glorious. Giver, who, in mercy to thofe who could not profit him at all, but, on the contrary, had highly provoked him, laid help for them upon one who is mighty to fave.-The aftonifhing means employed in this defigr, viz. God's not fparing " even his own Son, but delivering him up for "us all." Well might the apoftle John fay, 66 + God SO loved the world, that he gave his "only begotten Son, that whofoever believeth

in him fhould not perifh, but have everlafting "life."But, above all, the fenfe which he himself hath of his mifery and wretchedness. No* Rom. vii. 7. ↑ John iii. 16.

thing can be more dreadful than the apprehenfions which a convinced finner hath of his own state what, and how ftrong then must his fenfe of gratitude be, to him who hath given his Son, and him who was given himself, for the purchafe of his pardon? With what earneftnefs will he feek after, and with what chearfulness will he embrace, every opportunity of teftifying his thanicfulness? Will not the name of his Redeemer be precious, even "as ointment poured forth;" his laws delightful to him, and his honour dear?

It is proper to obferve here, that the fingle view of the bleffings of divine goodness, which must have the strongest influence in leading us to a grateful refentment of them, is peculiar to fuch as expect justification through the imputed righteoufnefs of Chrift; viz. their being of free, unmerited grace and mercy. For, though there are claffes of Chriftians who pretend to disclaim the belief of any merit in man, it would be no difficult matter to fhew, that there are none who do not, by their profeffed principles, or their usual language, fuppofe it, excepting those described in the beginning of this difcourfe. And fuch not only believe his mercy to be unmerited, but that they have juftly deferved his wrath and indignation, nay, and that they continually do fo, even in their best state; their pureft and holiest actions having fuch fins attending them, or fuch a mix

true