more full the world is of fuch heinous criminals, the more likely it was, that (if God have mercy on the world) fuch cafes would fall out. Without deep fight and conviction of fin, there is not likely to be a converfion to God. And the more likely it was, that fuch cafes would fall out (or the more it was defign'd by Heaven, that they fhould), the more concerned would divine wisdom be to provide remedy for fuch cafes, for the quieting of terrified minds, the healing of wounded fpirits, and drawing the most fearful, fufpicious, guilty fouls to himself, and to peace and satisfaction in him. This is moft wonderfully done in the christian revelation. As it has the best method of inlightning the mind, and awakening the conscience and making us fenfible of fin and it's fruits; so it has made the most noble and ample provision for the ease and satisfaction of conscience, and for our reft and hope and joy in God. For,

1. There we see the great God himself begins the work of reconciliation. And he knew very well what a world it is, and would be, that was to be reconciled. If the amity had been to have begun on our fide, it had been long enough e'er it had been attempted. But God was in Chrift, reconciling the world unto himself. He firft had the thoughts of love and the designs of peace. He projected (we may fay) the reconciliation, and the method of it, before the world began. He provided the reconciler, and such a one, as is able to take away the great fins of the world. He anointed the reconciler to his office, declared himself well-pleafed in him and all his tranfactions; and, as being wellpleased with his service and death, raised him from the dead, fet him in his own fight, and crowned him with glory and honour at his own. right hand. Here is love! and here it begins, in that a way is provided that in an order fuitable to divine majefty, we fhould be brought to God.

II.. Here we fee, that divine honour and juftice is fatisfied for the fins that are to be forgiven. 'Tis that, that gives eafe and relief to the wounded, trembling confcience. It is concerned for the glory of God; for the glory of all his attributes, that have been provok'd, and are incens'd and arm'd against him. He is now grown jealous for God, and

zealous

zealous for his honour and name; and would not that he fhould be injured by his forgiveness. When he fees then, that God has been glorified by a worthy facrifice, that has been offered to him; that hist honour and righteousness have been fupported; that his law and government have been vindicated in and by the Son of his love; the turmoil of his heart begins to fink, the wounds of his spirit begin to heal, his fears and faintings begin to vanish, and he begins to conceive hope towards God. When he fees what a rich atonement has been prefented to the most high, that his own eternal Son has been furety for his glory, that he has poured out his foul unto death, as a propitiation to injured justice, and that vindictive holiness acquiefces in him, the labouring foul begins to be at ease, and expect the issues of mercy. Since God may now be just (and glorious in his justice) and yet the justifier of him that believeth on Jefus. He fees the great God upon the mercy-seat, the propitiation with him, the cherubims of glory also looking upon and into. the propitiatory, and cannot but fall down and adore the ordination of wisdom and love, and cleave to the Redeemer, through whom he hath received the atonement. This fight of God, in the face of Jefus Christ, quenches his fears and doubts, and dread suspicions, and kindles light and peace in the distruftful spirit. Here's a way of admittance into the divine favour, to his heart's content. Here it appears that God refolves to be gracious; that no iniquities can stand against the force of fuch an atoncment; that no criminal need now to defpair. He makes us accepted in the Beloved; in that Beloved, that can ingratiate a whole world, and wash the guilty members of it, from their fin, in his own Blood. Here's a demonstration of the riches of grace!

III. Here we fee a reconciling covenant sent out into the world, pro. mifing pardon and peace to all that accept them. The covenant has a fure foundation for fuch promife. The new testament (or covenant) in my blood, fays the foremention'd reconciler. As it was foreseen, what great tranfgreffors would need this covenant, and the pardon of it; fo propitiation and expiation enough is provided for them all. And fo all forts of fins are to be pardoned; and all forts of tranfgreffors are encouraged to come and accept it. Wherefore, I (the ranfomer of fouls) fay unto you,

all manner of fins (against God, and natural light and confcience) and blafphemy, shall be forgiven unto men, only the blafphemy against the Holy Ghoft fhall not be forgiven. For he it is that recommends the Reconciler to us. (a) So that no fin, (never fo great, foul and aggravated) fhall exclude us from mercy, favour and forgiveness with God, but the wilful rejection of the reconciliation, that is provided.

IV. Here we see a reconciling office fet up in the world, that is to dif play the great redemption and invite tranfgreffors unto God. So intent is the great God, upon this great work, that he has appointed an order of men, whose business it must be, to perfwade and draw reluctant fouls to him. He bids them display the banner of his love, and open the treasures of his grace, and represent the bowels of his mercy, in order to intice diftruftful fouls to him. He bids them, in his name, to intreat, and even to befeech his enemies to be reconciled; and to compell them to come in, that his house may be filled.

V. There we fee the goodness of God and of the Reconciler, in receiving all that come. It is moft gracioufly affured, that whosoever comes to God, him the good God will by no means caft out. God himself calls, Ho! every one that thirfteth, let him come to the waters (of life) and drink! The Reconciler calls, Come to me, ye that are weary and heavy laden, and ye shall find reft to your fouls. If any man thirst (for grace and peace) let him come to me and drink. And whosoever will, let him take of the water of life freely. When the Saviour was here, he went among, and converfed with the notorious finners, that he might lead them unto God. He respecteth a poor Magdalen from whom he caft out seven Devils. He takes a voyage on purpose (through a violent tempeft) to refcue a poor Gadarene from a legion of devils, and restore him to reafon, religion and to God. What free, unexpected, unfought-for gracewas here! But the good-will of the bleffed God, to our race, cannot be more charmingly reprefented, than in the Saviour's fimile concerning the returning prodigal. The wanton youth would not be tied to the rules or orders (nor plenty neither) of his father's houfe. His portion he would

(a) Mat. xi. 31.

have

have in his own hands, and away he would run into a foreign land, remote enough from his indulgent father, and all that was good and amiable, There he quickly confumes his fubftance in fin and folly, and is foon reduced to beggary and a ftye. Want and woe makes the poor fool begin to think of returning home and reconciling himself to his father. No fooner is his eye and heart fet that way, but the compaffionate father fpics him, forgets the unnatural folly and ingratitude, runs to meet him, falls on his neck and kisses him, and thinks nothing in the house too good to entertain the recover'd extravagant. What favour and grace is here! Let debauched mortals embrace it; and let fear, despair and confusion fly away!

VI. Here we are affured, that angels themselves are glad of our return; even of the chief of finners; and those whofe converfion is leaft expected. They love our nation, because their God does fo. They are copies of his generous goodness and benignity. They are not narrow, selfish fpirits; but would have their joys diffused and communicated. They will be pleased with our company in their blissful regions. And will not poor mortals then be inftigated to give them a joy! There is joy in the prefence of the Angels of God, over one finner that repenteth. (a)

VII. Great encouragements are propofed, and great promises made, to thofe that will return and be reconciled. The great God will even hire or reward us to be reconciled unto himself. What wondrous love is here! What need has he of us, or of any thing that we can be or do? But he will be gracious. And he firft affures us, that all our extravagance and folly shall be forgiven; then that we fhall be heirs of his love and his kingdom, and at laft advanced to the joys of his prefence, and the pleafures that are at his right hand for evermore.

VIII. Here are gracious assistances for our return to God. He will help us in our way to him. Here's the affiftance of his objective grace; while his love to us, is reprefented at fuch a rate, as may juftly break our heart for all our unnaturaln'efs and unkindness to him, and diffolve us in

(2) Luke. xv. 10

K 2

to

to kindly repentance for all our rebellion against him; and while his dear fon is so represented to us, in his love and blood and glory, as may even extort our admiration and acceptance of him to all the ends for which he is so represented and propofed. Bewitch'd or mad we shall be, if we are refusers of the mediator's grace, before whofe eyes Jefus Chrift has been fet forth as crucify'd and flain for us, and now gone to his glory. Affistances of internal grace there are, in the irradiations of the mind, and instigations of the heart, and other instances of spiritual fuccour, mention'd in the foregoing article. Let the most diffolute and profligate of mortals banish defpondency and defpair, and return to their reconciling father, for he will abundantly pardon, and do for them above all they can ask or think.

SECT. XIV.

The Christian Institution is wonderfully calculated for the preventing and cutting off the pride and prefumption of negligent Sinners.

T

HE perverseness of the world takes all measures to discover itself. As fome are apt to run into despair, on the one hand; others run into fecurity and self-confidence on the other. The heart that needs the grace, will abuse the proclamation of it. Instead of admiring the excellency and embraceing the offers of it, it turns the feveral inftances of it into wantoness. It takes occafion to continue in fin, because grace has fo ftrangely abounded. But, as divine wisdom has (as we have seen) laid in vaft provifion for the prevention of over-much defpondency and grief; fo it has likewife cut the finews of negligence and prefumption. There must be no affuming to ourselves the falutary benefit of the grace, without humble compliance with the prefcriptions. As the law of the covenant is (as we have feen) intermixed with grace, fo the grace is interwoven

with