of the world, strikes the guilty with fear and terror; but as he is sweetened by the Mediator, we may approach to him with confidence. For what sins are there which so entire a satisfaction doth not expiate? What torments can they deserve, which his wounds and stripes have not removed? God is just as well as merciful in justifying those who believe in Jesus. It is not the quality of sins, but of sinners, that excepts them from pardon. Christ is the golden altar in Heaven for penitent believers to fly to, from whence God will never pluck any one to destroy him.

That righteousness which was acquired by the obedience and meritorious sufferings of Christ, and is embraced by faith, is all-sufficient for our justification. This is as pure as innocence, to all the effects of pardon and reconciliation; this alone secures us from the charge of the law and the challenge of justice. Being clothed with this, we may enter heaven, and converse with the pure society of angels without blushing. The saints who now reign in glory, were not men who lived in the perfection of holiness here below; but repenting believing sinners, who were washed white in the blood of the Lamb.

THE HOLINESS OF GOD GLORIFIED IN REDEMPTION.

Of all the perfections of the Deity, none is more worthy of his nature, and so peculiarly admirable, as his infinite purity. It is the most shining attribute that derives a lustre to all the rest: he is glorious in holiness. Wisdom degenerates into craft, power into tyranny, mercy loses its nature without holiness. He swears by it as his supreme excellency: once have I sworn by my holiness, I will not lie unto David. It is the most venerable attribute, in the praise whereof the harmony of heaven agrees. The angels and saints above are represented expressing their

ecstacy and ravishment at the beauty of holiness. Holy, holy, holy is the Lord of Hosts, the whole earth is full of his glory. This he only loves and values in the creature, being the impression of his most divine and amiable perfection. Inferior creatures have a resemblance of other divine attributes; the winds and thunder set forth God's power, the firmness of the rocks, and the incorruptibility of the heavens are an obscure representation of his unchangeableness; but holiness, that is the most orient-pearl in the crown of heaven, only shines in the reasonable creature. Upon this account man only is said to be formed after his image. And in men there are some appearances of the Deity, that do not entitle to his special love. In princes there is a shadow of his sovereignty, yet they may be the objects of his displeasure; but a likeness to God in holiness attracts his eye and heart, and infinitely endears the creature to him. Now this attribute is in a special manner provoked by man's sin, and we are restored to the favour and friendship of God, in such a manner as may preserve the honour of it entire and inviolable.

THE HOLINESS OF GOSPEL PRECEPTS.

Humility is the peculiar grace of Christians, so becoming our state as creatures and sinners; the parent and nurse of other graces; that preserves in us the light of faith, and the heat of love; that procures modesty in prosperity, and patience in adversity; that is the root of gratitude and obedience, and is so lovely in God's eyes, that he gives grace to the humble. This our Saviour makes a necessary qualification in all those who shall enter into his kingdom: Except ye be converted and become as little children, ye shall not enter into the kingdom of heaven. As by humility he purchased our salva

tion, so by that grace we possess it. The gospel ascribes all that is good in man to the free and powerful grace of God: He works in us to will and to do of his good pleasure. He gives grace to some because he is good, denies it to others because he is just; but doth injury to none, because all being guilty, he owes it to none. Grace in its being and activity entirely depends upon him. As the drowsy sap is drawn forth into flourishing and fruitfulness by the approaches of the sun; so habitual grace is drawn forth into act by the presence and influences of the Sun of Righteousness. Without me, our Saviour tells his disciples, ye can do nothing. I have laboured more abundantly than they all, saith the apostle, yet not I, but the grace of God in me. The operations of grace are ours, but the power that enables us is from God. Our preservation from evil, and perseverance in good, is a most free unmerited favour, the effect of his renewed grace in the course of our lives. Without his special assistance, we should every hour forsake him, and provoke him to forsake us. As the iron cannot ascend or hang in the air longer than the virtue of the loadstone draws it; so our affections cannot ascend to those glorious things that are above, without the continuallyattracting power of grace.

The gospel strictly commands self-denial, when the honour of God and religion is concerned. Jesus tells his disciples, If any man will come after me, let him deny himself, and take up his cross avd follow me. Life and all the comforts of it, estates, honours, relations, pleasures must be put under our feet, to take the first step with our Redeemer. This is absolutely necessary to the being of a Christian. In the preparation of his mind and the resolution of his will, he must live a martyr; and whensoever his duty requires, he must break all the retinacula vitæ, the voluntary bands that fasten us to the world, and die

a martyr, rather than suffer a divorce to be made between his heart and Christ. Whatsoever is most esteemed and loved in the world, must be parted with as a snare, if it tempts us from our obedience; or offered up as a sacrifice, when the glory of God calls for it. And this command that appears so hard to sense, is most just and reasonable. For God hath by so many titles a right to us, that we ought to make an entire dedication of ourselves and our most valuable interests to him. Our Redeemer infinitely denied himself to save us, and it is most just we should in gratitude deny ourselves, to serve him.

The gospel enjoins contentment in every state, which is our great duty and felicity, mainly influential upon our whole life to prevent both sin and misery. Be content with such things as you have, for he hath said, I will never leave thee, nor forsake thee, It forbids all murmurings against providence, which is the seed of rebellion, and all anxious thoughts concerning things future: Take no thought for the morrow. We should not anticipate evils by our apprehensions and fears, they come fast enough; nor retain their afflicting memory to embitter our lives, they stay long enough: Sufficient for the day is the evil thereof. Our corrupt desires are vast and restless as the sea, and when contradicted they betray us to discontent and disobedience. The gospel therefore retrenches all inordinate affections, and vehemently condemns covetousness, as a vice not to be named among saints but with abhorrency. It discovers to us most clearly, that temporal things are not the materials of our happiness. For the Son of God voluntarily denied himself the enjoyment of them. And as the highest stars are so much distant from an eclipse, as they are above the shadow of the earth, so the soul that in its esteem and desires is above the world, its brightness and joy cannot be darkened or eclipsed by any accidents there. The

gospel forbids all vain sorrows, as well as vain pleasures; and distinguishes real godliness from an appearance, by contentment as its inseparable character. Godliness with content is great gain. When we are in the saddest circumstances, our Saviour commands us to possess our souls in patience, to preserve a calm constitution of spirit, which no storms from without can discompose. For this end he assures us that nothing comes to pass without the knowledge and efficiency, or at least, permission of God. That the hairs of our head are numbered, and not one falls to the earth without his licence. Now the serious belief of a wise, just, and powerful providence that governs all things, hath a mighty efficacy to maintain a constant tranquillity, and equal temper in the soul amidst the confusions of the world. God works all things according to the counsel of his own will; and if we could discover the immediate reasons of every providence, we cannot have more satisfaction than from this general principle, that is applicable to all as light to every colour, that what God doth is always best. This resolves all the doubts of the most entangled minds, and rectifies our false judgments. From hence a believer hath as true content in complying with God's will, as if God had complied with his, and is reconciled to every condition. Besides, the gospel assures us, that all things work together for the good of those that love God. For their spiritual good at present, by weakening their corruptions; for affliction is a kind of manage, by which the sensual part is exercised and made pliable to the motions of the Spirit, and by increasing their graces, the invaluable treasures of heaven. If the dearest objects of our affections, the most worthy of our love and grief, are taken away, it is for this reason, that God may have our love himself in its most intense and inflamed degree, And afflictions are in order to their everlasting good. Now the certain expectation of a blessed issue out of all troubles,