without it. Consequently, so to order all dispensations, particularly that of the remission of sins, in such manner, as shall contribute to the advancement and spread of virtue and holiness, must be agreeable to the most consummate wisdom and goodness, and highly becoming him by whom are all things, and for whom are all things. And this I am persuaded is the noble de✔sign of all his constitutions. He wants

neither our information nor importunity to engage his kind regards; but he requires us to pray to him for his blessing and favours, in order to improve our minds in pious and virtuous dispositions. He wants not our assistance for the relief of the indigent and distressed; but he has made it our duty to succour them for the exercise of our benevolence. He wants no sacrifice to excite or assist his mercy; but we may want it to increase and strengthen our virtue.

168. And if it appears, that his granting the remission of sin, and other blessings of the gospel, through the blood of Christ, has a strong and direct tendency to our sanctification, to render us penitent and obedient, I must acquiesce in it as a consti

tution perfectly wise and beneficent. For then I shall see clearly, that it is in itself highly pleasing to God, to whom it was of fered; that, in the nature of things, it is the properest ground of the remission of sin, and of eternal redemption; because it is the properest method to discountenance sin, to lead men to repentance, and to engage them to duty and obedience; and thus the mean will, in itself, be just and fit, and every way suitable to the end, our redemption from sin to God; and so, perfectly worthy of his goodness and wisdom. Then I shall see a magnificent reason, why redemption by Christ is so much extolled, and his blood and cross are so much celebrated in the apostolic writings; and must be constrained to acknowledge, that it is highly expedient, that our faith, or the attention of our minds, should be directed to the blood of Christ in all our approaches to God, as the most acceptable way to him, because the most effectual to purify and ennoble our spirits. Lastly, I shall then rest fully convinced, that, though the penitent are in the fittest state to receive pardon, and though God of his own goodness is readily disposed to grant it, yet it is very

proper that it should be consigned to them in this way; because this is the properest way to affect the mind with the malignity of sin, and the excellence and necessity of true holiness; to shew wherein it consists, and to excite to the practice of it; which is the only way to qualify us for eternal life.

169. And that the death of Christ hath a natural and strong tendency, as a moral mean, to affect the mind in this manner, I am fully satisfied, when I consider; that a person of so transcendant eminence and excellency, who was in the form of God, and in the highest degree of glory and felicity with the supreme Father; of such wisdom and power, that by him he made the worlds; of such splendor and majesty, that he was the brightness of God's glory, and the express image of his person: when I consider, that this same illustrious personage, laying aside the form of God, actually came down from heaven, sunk into the low condition of a man, and took upon him the humble form of a servant, for this end, that he might instruct us in the will of God, and under all our trials and temptations exhibit in his own person and actions the most perfect example of all holiness,

obedience, and goodness; which he performed with so much steadiness, firmness, and integrity, that, (in the cause of truth, in submission to God, and benevolence to mankind, in contempt of all worldly honours, riches, and pleasures) he suffered death, the most painful and ignominious death of the cross. Beyond this he could not carry his obedience to God, nor give a stronger instance of his good will to men.

170. Now, who ever attentively fixes his thoughts upon the death of Christ, must there see, in the strongest light, how odious and detestable all sin is to God: how absolutely inconsistent with our own excellence and happiness; how dreadfully pernicious in its consequences, when the infinite wisdom of God judged nothing less than the sacrifice of his well beloved, and only begotten Son, that great, that glorious and most excellent personage, a proper mean to deliver us both from the guilt and from the power of it. In a crucified Jesus he will have a pleasing and astonishing view of the greatest and brightest mind by far that ever appeared upon earth, most illustrious in magnanimity and fortitude; in righteousness and integrity; in humility

and meekness; in the most generous beneficence, the sweetest goodness, compassion, and tenderness, even to cruel enemies under the bitterest anguish of torture inflicted by their hands; in love and obedience to God; trust and confidence in him; self-denial, and contempt of the earth and the body. No pattern more fair and spotless can be proposed for our imitation, nor recommended by more endearing friendship and love. The cross of Christ is also a strong and striking evidence of the intrinsic, essential excellency of those virtues; that according to infinite wisdom, they are the only foundation of all true greatness, honour, and felicity; and that, for the attainment of them, we should reckon nothing too dear, not even life itself. For, were they not the chief perfection of the rational nature, and of infinite importance to us, the Son of God would not, by the appointment of the Father, have relinquished a state of ineffable glory, and have submitted to an extreme degree of indignity and suffering, to direct and enable us to acquire them. He, who had no need of such severe discipline to purify and ennoble his own mind, willingly complied