fequence? So that fin renders their faith doubtful, which is the very fame thing with putting them in fear concerning their future state. Indeed it is not more sure that our Redeemer invites all weary heavy-laden finners to come unto him, that they may find reft, than it is that the unrighteous fhall not inherit the kingdom of God. So that every inftance of voluntary fin, muft throw back the believer (at least as to his own fentiments) into his former ftate, till he be again reftored by faith and repentance.

From this I think it evidently appears, that the motive of the danger of fin is not weakened, but hath its full force upon those who expect juftification by the imputed righteoufnefs of Chrift. And, if it is not weakened, it must be ftrengthened by this perfuafion, fince, as I have fhewn above, none have fo deep a fenfe of the obligation of the law, and the evil of fin, and by confequence none can have fo great a fear of its awful fanction. That this is agreeable to Scripture, might be fhewn at great length, where the putting their right to the favor of God and eternal life more and more beyond all doubt and question, is recommended to believers as an object of their care and diligence. Thus fays the apoftle to the Hebrews, “ And "we defire that every one of you do fhew, the fame dili"gence, to the full affurance of hope unto the end."* And the apoftle Peter, after a long enumeration of the graces of the Chriftian life, fays, "Wherefore the rather, "brethren, give diligence to make your calling and elec"tion fure." Nay, the fear of wrath, and of finally perifhing, is reprefented by the apoftle Paul himself, as one view at least, which habitually influenced his own conduct; "But I keep under my body, and bring it into fubjection, left that by any means, when I have preached "to others, I myself fhould be a caft-away."+

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In the fourth place, Thofe who expect juftification by the imputed righteousness of Chrift, have the highest fenfe of the purity and holinefs of the divine nature; and therefore must be under an habitual conviction of the neceffity of purity, in order to fit them for his prefence and

Heb. vi. 11. † 2 Pet. i. ic. 1 Cor. ix. 27.

enjoyment. If this doctrine in its main defign, or by any of its effential parts, had a tendency to reprefent God, (I will not fay as delighting in fin,) but as eafy to be pacified towards it, paffing it by with little notice, and punishing it but very flightly, there might be fome pretence for drawing the conclufion complained of from it. For I think it may be allowed as a maxim, that as is the God, fo are his worfhippers, if they serve him in earnest. Whatever views they have of the object of their esteem and worship, they will endeavor to form themselves to the fame charac ter. But if, on the contrary, this doctrine preferves the purity of God entire; nay, if it gives us ftill more strong, awful and ftriking views of it; it can never encourage fuch as believe it, in the practice of fin.

But that this is the cafe with all fuch as believe and understand the doctrine of juftification by the imputed righte ousness of Christ, may be demonftrated in the clearest manner. It might indeed be fhewn, from a great variety of arguments founded upon the mediation of Chrift: at prefent I fhall mention but two, the propriety of which, and their relation to the fubject in hand, every one must immediately perceive. In the first place, That Chrift behoved to fuffer by divine appointment for the expiation of fin, is not only equal with, but ftronger than all other evi dences of the purity of God, and his abhorrence of fin. It is an event of the most striking and aftonishing nature, evcry reflection upon which overwhelms the mind, that the eternal and only-begotten fon of God fhould affume the likeness of finful flefh, and ftand in the room of finners: even though the merited punishment had been inflicted upon the offenders themfelves, it would not have been fuch a proof of the purity of God. Here, even when he is inclined to mercy, its exercife is obftructed till juftice is fatisfied. Can any one confider this without being deeply convinced, that he is a God" of purer eyes than to be"hold iniquity," and with whom unrighteoufnefs can have no communion? Will any, after fuch views, hope for his favor, while they retain the love of fin, or expect to dwell in his prefence, while they continue ftained with its pollution?

The fame thing muft alfo carry convincing evidence with it, that to fuppofe Chrift to have bought an impunity for finners, and procured them a licence to offend, is felfcontradictory, and altogether inconfiftent with the wisdom and uniformity of the divine government: that he never could hate fin fo much before, and love it after the fufferings of Chrift: that he could not find it necessary to punifh it fo feverely in the furety, and yet afterwards love and bear with it in thofe for whom that furety fatisfied. Not only may this be clearly established by reafon and argument, but it muft be immediately felt by every one who fees the neceffity of the atonement of their Redeemer. They will be fo far from taking a liberty to fin, that, on the contrary, they will be ready to cry out, "Who can "ftand before this holy Lord God?" Accordingly we fhall find in experience, that none are more ready to call in queftion the integrity of their own character; none more ready to fear the effects of the fins that cleave to them, as unfitting them for the divine prefence, than fuch as truft folely in the merits of Chrift for their acceptance with God.

The fecond thing I propofed to mention in the doctrine of Christ'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 holinefs and purity, and of our own unworthinefs, that we are not permitted to approach him but by the interceffion of another. Such a conduct in human affairs, properly ferves to fhew

It is a certain fact, that the number of perfons under diftress of mind by perplexing doubts, or anxious fears, concerning their future Hate, is incomparably greater amongst the friends than the enemies of this doctrine. By this I do not at all mean that either their doubts are dutiful, or their fears defirable. Such a ftate is to be looked upon as the fruit of their own weaknefs and imperfection, and as a chaftifement from a wife and gracious God, either more immediately for cor recting their fins, or for the trial, illuftration and perfecting of their grace and virtue; but its being more common among those who beTieve in Chrift's imputed righteoufnefs, than others, is a plain proof that this doctrine doth not naturally tend to infpire any with an unholy boldness, or a fecure and flothful prefumption.

dignity and greatness on the one part, diftance and unworthinefs 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 righteoufnefs 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 favor at court, to procure his admiflion, and to back his requeft; which of thefe would probably be most respectful to his fovereign, and most folicitous to avoid giving offence by his conduct? Surely the latter; and fo it is always with the humble, mortified believer, who "counts all things but lofs for the excellency of the knowledge of Christ Je "fus."*

In the fifth place, Thofe who expect juftification by the imputed righteoufnefs of Chrift, must be induced to obedience, in the strongest 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, honoring him. It is indeed extremely difficult to conceive, how God all-mighty, and all-fufficient, fhould be at all affected with our conduct, either good or bad: it seems to be improper to fay, 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 increafed 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 contra

* Phil. iii. 8.

ry a tranfgreffion of his law. Thefe have been the fentiments of all nations without exception; and after the utmost efforts we can make to exempt him in our minds from all human paffions or affections, of joy, anger, or difpleasure, we cannot help confidering it ftill as proper to fay, fuch a courfe of life is agreeable, and fuch another is difpleafing 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 moft part, than the oppofite motives of force or fear. There is a fort of natural tendency in man to refist violence, and refufe fubmiffion to authority, whilft they may be won by favors, and melted to thankfulness and gratitude by kindness and love: at least, 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 affay to perform. This an univerfal principle; and, in particular, while the law of God ftands in its force and rigor, as a covenant of works, threatening death without hope of mercy, against every tranfgreffion, it begets a defpondent floth, and, at best serves only to difcover our fin and mifery; nay, as the apostle Paul, ftrongly and juftly reafons, it renders our corrupt affections more inflamed and violent by reftraint; *"Nay, “I had not known fin, but by the law; for I had not "known luft, except the law had faid, Thou fhalt not "covet, &c."

But let us now complete this argument, by fhewing, that a believer in Chrift is under the firongeft obligations, from gratitude, to do the will of God. And how many confi derations concur in fhewing this? The unfpeakable great.nefs of the bleffings he receives, no lefs than deliverance

Rom. vii, 7.