under a head of recommendation, the head of the church, the Lord Jefus Chrift? Wherefore we have that that Job (who is upon record for patience) faid, I am vile, what shall I answer thee, &c. And again I abhor myself in duft and afbes, Job xlii. 6. After he had reafoned his cafe out to the utmoft, and defended himself; yet when God appears, and he comes to a view of his own ftate, immediately between God and himself, then he faith, I am vile, and I abbor myfelf. Whofoever fins; every fin is either an immorality, or else a manifeft falling off from the divine will, and faying to God himfelf, that we owe him nothing. Now this is the interpretation of fin, either one or other of them, and [fometimes both. Now, doth any one think, that he that is guilty of this high exorbitancy, in a state of contradiction against God, that he can continue in good terms with God? No. None in the whole creation of God is able, or worthy to bring himself, or any into favour with God. It is only proper to him who may without arrogancy account it no robbery to be equal with God. Phil. ii. 6. We live in a lie, if we conceit otherwife than thus. God and a finner come not together immediately, but by means of an interceffor.

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2. The confideration of Chrift's fitness and fufficiency. Who fo fit as the natural Son of God to bring into favour the adopted fons of God? What fo fit as the eternal reafon, to reform the reafonable creature? None like him; no fo fit mediator; if we confider the height of his perfon, the integrity of his nature, his near relation to God, and then

his conjunction with us, or if we confider the intention of his prieftly office, which was voluntarily affumed. If the height of his perfon, equal with God; in him dwelt the fulness of the God-head: if we fpeak of the integrity of his nature, while we retain innocence and integrity, we are valuable : or if his conjunction with us, he is able to fit himself to us, and was found in the form of a man; then he was in all things like as we are, fave only fin. Having an unchangeable priest-hood, he is able to fave to the utmost all that come to God by him, Heb. vii. 25. He came into the world to bring home children to God. Our own contrivances amount to no more, than cloathing ourselves with fig-leaves. Eut Chrift is the Lord our righteousness, Jer. xxiii. 6. and xxxiii. 16. Chrift is made a common head, wherein all that receive the gofpel, mect. He hath gathered all together in him, Eph. i. 10.

3. The confideration of Chrift's willingness and readiness. He hath, in good-will, taken upon him the office of a mediator, which he will discharge in his own person. He will not trust any creature with it, not the highest angel. Chrift in his person, and Christ by his spirit, doth all for us, and in us. So that there cannot be any failing, because it doth not pafs through many hands. Can we doubt that he will fail in the glorious part of his office, when as the fuffering and humiliation part of his office is over? He humbled himself to the death of the cross, and he is risen again for our juftification. Will he fail now? Who can think he will? He hath per formed the worst, the hardest part; will he not

readily

all idolatry, and all falfe worship. For it is a work unprofitable and vain (when all is done, nothing is done) to worship idols. If you call upon them all day, cut your felves, build altars with Balaam, remove from place to place, all is loft labour. In idolatry, the better fervices, the worfe. That the idolater doth difhonour himself, makes himself be lieve in that, that is the work of mens hands: fo that this is one defign of the Meffias, to rid the world of idolatry.

2. To discharge us of thofe burthenfome inftitutions of the Mofaical law. Now we are rid of all thofe unprofitable rites. I dare call them fo, because God calls them fo. Now inftead of them, we have faith, and going to God in the name of Chrift.

3. To begin, and advance in us the divine life, which is the high improvement of the whole creation: 2 Pet. i. 4. partakers of the divine nature; the fcripture warrants to use it.

Now if you duly confider thefe arguments, I doubt not but you will be willing to go to God by him, and wholly to depend upon him, and renounce felf-confidence, and wholly to acknowledge God in the ufe of his Son's recommendation. And then, taking in the affiftance of the divine spirit, we are compleat.

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DISCOURSE XLVI.

The arguments by which Men fhould be perfuaded to Reconcile unto God.

2 COR. v. 20.

Now then we are ambassadors for Chrift, as though God did befeech you by us, we pray you in Chrift's ftead, be ye reconciled to God.

An hath an indifpofition God-ward, which

doth expofe him to the greateft danger: but here is great hope in Ifrael in this particular. Open your ears therefore, and attend to the voice of heaven. You are intreated to be reconciled. Let us admire this miracle of divine goodnefs! God doth by us, befeech you to be reconciled: we pray you in the name of Chrift, be reconciled to God. It is the fame as if a fovereign fhould intreat a malefactor to receive a pardon. It is an observation true concerning the whole world; the calamitous and neceffitous are not wont to be intreated to receive an alms, or accept a benefit: but we find, through the goodness of God, it is otherwise here. God befeecheth us to be reconciled. We pray you in Christ's ftead, be ye reconciled to God.

We account it our honour, and for our credit, to controul, to crufh, to be revenged when injury and wrong is done to us: but God thinks it good,

and that which is worthy of himself, and that which doth become him, to woo us by love, and to pity the neceffities of the miferable. There are but few men in the world to whom it is acceptable that any one fhould interpofe or offer terms of reconciliation he is an exceeding good man that will go fo far, and admit of equal fatisfaction. But if there were not more in divine clemency than this, we fhould be without all hope; our cafe would be defperate. This is enough to enamour our fouls of God. In these words we will obferve three ticulars.

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1. That the motion of reconciliation begins with God. He is the forward and active and leading party, in this great bufinefs of reconciliation. And this declares his great goodnefs; for nothing declares goodness so much as clemency, benignity and compaffion.

2. Though the motion of reconciliation begins with God, yet God expects our concurrence and con• fent. Reconciliation is never accomplished without us, without fome voluntary act of man. We can not be happy but by that which is our own choice, for that which is not our choice, will be our burden. There is nothing of happiness where there is violence and force. That which will make us found, must be inwardly received and concocted; for no outward application will make a man sound. It is fo in naturals and spirituals. We being made rationals, are also made happy by the improvement of our principles: therefore we cannot be happy without fome act of our own, and that must be an

act