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ed, that obedience was due to God; the creature condemned in his misbehaviour ; a justification of right, an acknowledgment of the creature's submis. fion, obedience, and intire resignation to God. Here is bringing things back; whereas all things were brought into confusion by the apostacy. Whereas there had been an iniet of evil, that had ruined and mischieved the world ; here is a way found out to stop the current of man's sin, and to bring in divine goodness and loving-kindness. Man's fin is pardoned ; guilt is taken off from the conscience; punishment prevented ; God is pacified; and the finner discharged.
All this have I represented to you, to shew you there was grateful matter in our Saviour's undertaking; which was matter tending to satisfy God, acceptable to him, and further incline him to grace and favour. Also matter highly satisfactory to the mind of man. Here is an intimation of divine clemency, benignity, compassion ; here it is made out, that which could but be hoped that it was so ; 'tis now confirmed, that God is placable and reconcilable. So that our Saviour doth bring about reconciliation, by doing things pleasing and acceptable to God: and all these things are fitting in the case, and becoming man. For you know, though we are freely justified by grace, yet grace doth admit fitting things to be done ; and these fitting things are necessary, and grace is no less, notwithstanding these fitting things to be done. For it doth justify the rule of right, which is the life of the universe, reflects honourably upon God, justifies the law, as
being good, just, right, and equal : also good for the çreature ; for it tends to bring him back again to a creature-state, which is humility and modesty; humility, as creatures; modesty, as finners. Now see what follows this interposition of our Saviour and Lord : fin is pardoned, the finner repenting is difcharged, and a foundation laid of repentance. This for explication of the manner of bringing about the reconciliation.
But yet a little further ; that I may make you see how you are beholden to our Saviour for his undertaking. Now that our Saviour did design, and intend, and comprehend all these noble ends, this doth declare the great worthiness of our Saviour's undertaking, and makes it reasonable service; which is the highest improvement of the noblest faculty. For the highest angel in glory cannot act higher, than to perform to God intelligent and reasonable service. I repeat it again : in what Christ did and suffered ; this doth express the great worthiness of our Saviour's facrifice, and makes it a reasonable serwice. For that, that made the facrifice of Christ fo transcendently above the death of ten thousands of beasts, was because all these were but meerly paffive ; and our Saviour did understand and mean all those noble ends: this made our Saviour's facrifice so highly excellent and transcendent. For that that makes an undertaking excellent is, that it is undertaken in a way of the truest reason, the highet intelligence ; and in a way of actual intention of sublime and noble ends; and that voluntarily and unconstrained : and this is fignal in our Saviour's fa
crifice. And this never was in the beast in the Mofaical facrifices ; but in our Saviour, all these things were eminently. And things that fail of these ingredients, fall short of worth. The actual intention of God's honour, establishing right, recovering the law of the universe, and repairing so excellent a creature as man was, who was loft; it is the nobleft end that ever was design'd. Never was the creation parallell’d but by this reparation. The acting of the rational part of the world doth-far tranfcend the motion of all the natural actions in the world; for all these are rather acted, than act. It is the intelligent and voluntary agents that do act out of foresight, and in the use of liberty and freedom. Now our Saviour being highly intelligent, and fully voluntary, did in his understanding, design and aim at all these ends, which are so honourable for God, fo fitting for the purpose, and fo good for man. As he was apprehenfive of them, fo he was free in all that he did; he did it with al} his foul. Therefore is the facrifice of Christ fo highly acceptable, and every way for our advantage. And therefore we may look upon the business of our reconciliation being in so good a hand, not only feasible, but right and effectual.
And Oh! that this consideration might but enter into your ferious thoughts, and make you careful to avoid any new offence. Reconciliation brought about in so extraordinary a way; in a way that no wisdom less than God's could have found out : and shall we fun again ! Shall any thing be a fufficient provocation to fin? Shall we do our felves fo great
a mischief? Shall we fight sin ? Shall we fin upon easy terms again ? Shall we incur God's displeasure a second time? Oh, take care of this : for to sin after reconciliation, seems to be an irrecoverable thing.
The Mediation of CHRIST, the Grand
Institution of GOD.
COL. iii. 17 And whatsoever ye do in word or deed, do all in the
name of the Lord Jesus, giving thanks to God and the Father by him.
Have insisted upon the great benefits that we be
good that God intended to mankind, in the gift of his son.
Now I think fit in the next place, to fhew what use we are to make of Christ. What he hath done for us, we have heard ; what’use we are to make of him, you are now to hear. To which purpose, I have pitched upon this place of scripture ; which is a text remarkable, and doth contain matter, which otherwise than by revelation, could never have been known. It is matter most acceptable to man's mind and understanding. A man might have thought thousands of years, and never have thought of this way. If God be the great end, Christ is the means to the end ; for Christ is the way, the truth, and the life. John xiv. 6.
The words will engage your attention, if you confider four things.
1. The high import of the matter : a choice piece of revealed truth, of making use of the name of Christ in our addresses and approaches unto God. It is (as I may fay) a superinduction upon the principles of God's creation, a thing transcendent to it. It is a supplementary provision of grace.
For man having lost himself, and having made void his interest and access to God, because of his disloyalty, is warranted to make use of a name, whereby he iš to gain access to God.
2. It is a point of most ordinary practice; not only to make use of him in some particular cafes, but always to be put in use, and in all cases : therefore we must be well informed in it, for we can do nothing without this knowledge, not so much as say, I thank God, without either mentioning the name of Christ in word, or in thought. Nothing is acceptable wherein Christ is not named. Every body is willing to receive thanks ; yet the apostle doth not only say, whatsoever you do or think ; but that, which every body will receive for its own fake; giving of thanks ; that must be done in the name of Christ.
3. It is that which is the proper apostacy of the latter ages of the world, whereof we are to admonih, to take special notice of; that is the falsifica