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any other attribute, to condescend unto fallen creatures, as is plain from the case of fallen angels. And therefore, when he does condescend to them to forgive them and put a new heart into them, it is an act of his free and sovereign will, which he is not obliged to in any sort, and which therefore he will dispense in such manner as he pleases; most certainly in such manner as to make those who are partakers of it sensible that his condescension unto them is not in any degree of debt, but entirely of But now, when we look upon God absolutely, and not through a Mediator, and conceive him to have a regard to us, we do not respect this regard to us as an act of mere sovereign mercy; but, though we may not observe it, as what we have a right to from him, what our circumstances have a claim upon him for, and what it would be contrary to his nature and to equity not to bestow; and the consequence in this case is, that as we do not regard him in humility, so he does not give us that power to turn unto him, which we can have from no other quarter; and so, with whatever speculative knowledge of him, and frequency of thought concerning him, our natural enmity against him still remains, and we do not, and cannot, obey him from the heart, with an unfeigned consent and deliberate choice.

And thus you see how a knowledge of God under a mere absolute view of him cannot produce true obedience; that is, obedience from the heart, in a fallen creature; and that because to a fallen creature there is, in such a knowledge of God, neither motive nor power unto such obedience. From which consideration we may learn these two things, of great importance to Christian comfort and practice :—

First. That the fears and doubts which do perplex the minds of serious persons have their cause in looking unto God too much in this absolute manner, and not altogether as he manifests himself in a Redeemer. It is certain, that the more a guilty dependent and accountable creature knows of God absolutely, the more he must be afraid of him. A sin-defiled conscience and the holy Majesty of God can never stand peaceably toge ther. There is consciousness of sin in the very best, of sin which experience tells them will not be removed out of the way in such manner and to such a degree as to become a ground of sure and quiet confidence in God. And from the increase of

this knowledge of God increasing apprehensions do arise, which will and can yield to nothing but the knowledge of God's mercy in the Mediator, as a sovereign and free act of his will.

The second is, that, in looking too much on God in an absolute manner, most believers find their progress in grace and holiness going on so slowly. In an absolute God there is, as I have shown, no motive to engage the heart; and at the same time no power is derived from a mere view of God, as he is in himself, enabling us to choose his will, and reject and oppose the natural will of the flesh. And yet, as through the native pride of our hearts, and the continual suggestions of unbelief, we are all much more ready to consider God as he is in himself, and as he appears in the works of creation, than as he is manifest in Jesus the Mediator; I doubt not that herein lies a special cause of the abundant unfruitfulness we have to lay to our charge. But to proceed :

Secondly. What cannot be effected by the knowledge of God, under an absolute consideration, is nevertheless the certain fruit of truly knowing God in the Redeemer Jesus Christ. And that for this plain reason, because by this knowledge both the things which rendered obedience from the former knowledge of God utterly impossible are actually taken out of the way; and in the Redeemer Christ both the most constraining motive and the most effectual power are ministered for obeying God from the heart.

For, First.-Whereas in an absolute God the more perfect knowledge of him does but discourage and drive off the soul in fear and torment; in a covenant God through Jesus Christ all is just the reverse; and every perfection of the divine nature, as it comes to be more distinctly discerned, increases the force of the motive for returning to him upon the soul conscious of guilt, and otherwise apprehensive of punishment. While a man sees himself justly obnoxious to divine wrath through disobedience, and yet sees God reconciled to him through Jesus Christ, such a knowledge of God is extremely suited to beget a generous self-displeasure at the thought of having dishonoured such a Majesty, to represent sin in its proper colours of deformity, and to engage the soul into the most deliberate purpose of offending no more against such a God, and of giving itself

entirely up to his will and glory. But it is not reconciliation merely, but God's method of reconciliation and showing mercy, which gives this argument its proper and full weight. “Justice shall be done upon sin, while mercy is shown to the sinner. The Word will become flesh, and himself make an atonement,” that in the very manner of showing mercy we may see what we owe to justice, and so may want no motive to obedience which either deliverance from the deepest misery due to sin, or the display of the richest mercy by the freest act of condescending divine love, can possibly present to us. Sirs, who would think there could be so much as one soul standing out in disobedience, wherever this amazing mystery of love, the incarnation and death of the only-begotten of the Father, for and in the place of the ungodly, has been but only heard of? But that guilty creatures, who dared not otherwise look God in the face, should hear, and know, and have explained to them from day to day the riches of redeeming love, the incarnation, the life, the death, of the eternal Son for sin and for sinners, and God's freest offers of mercy and acceptance in him; that they should so continually hear and know this (as you all do, my brethren), and yet find their hearts unmoved, unconstrained, still as much in love with sin and at enmity with God as ever: this is strange! It would be unaccountable, were it not most easily to be accounted for by the vile corruption of nature that dwells in us, and whereof this is so pregnant and lamentable a proof. Without this motive there could be no obeying from the heart; but sad experience shows that even such a motive as this is not of itself sufficient to beget true obedience in a fallen creature; and that, after all, unless God make this glorious motive effectual, by working in us thereby to will and do, all is in vain, and we shall be never brought to obey from the heart that very law of God which possibly we may be brought to see and to confess to be holy, just, and good.

But now, Secondly. In a covenant God this also is provided for; and though an absolute God does not give grace and strength, yet a reconciled God, a God in Christ, does. In this relation he is styled the hearer of prayer. Nay, the very business of the Spirit, in this dispensation of divine grace and love, is to work upon the hearts of us sinners, preventing us with good

desires, and enabling us to bring the same to good effect. The soul of man is the subject where the Spirit works conviction and conversion; and this he does by his sacred illuminations, whereby he discovers the misery of a fallen state, and the glorious remedy there is in Jesus; wherein, by disclosing the love of God in Jesus Christ, he stirs up and enables the heart to turn unto God in love, and in a cheerful willingness to serve, please, and glorify him. It is the Spirit that overcomes the enmity, while the means he uses is God's love in Christ. And all this you may observe in the most rational manner, perfectly consistent with the freest use of our reason, and the freest choice of our will. For as in a reconciled God he proposes to our reason or understanding the most suitable and convincing argument unto our obedience, so thereby he stirs up our wills in the most deliberate manner, with the freest consent, and without the least constraint or violence, to choose the holy way of God's commandments.

Thus you see what that knowledge or faith is which is the principle of true obedience; and therein that what cannot be obtained through a knowledge of God at large is really and effectually wrought by the knowledge of God in Christ. Hence we learn,

First. That it is by a constant contemplation of God in Christ, and in a dependence on the Spirit, that we shall grow into a more perfect conformity of the whole man (spirit, soul, and body), unto the commandments of God. Here is the only motive that can engage our souls, by at once removing our apprehensions of God's wrath against us, and representing to us the most desirable and condescending object; and to this also the operations of the Spirit are absolutely confined, according to the tenor of the covenant of grace. If we are not under this influence we have in fact no real obedience, whatever persuasions we may be under, or whatever specious appearances to the contrary we may have to produce, but our enmity against God remains upon our hearts; and if we are under it, yet the only reason why we are not more advanced in obedience is, because this glorious motive is not more powerfully and abidingly fixed in our hearts. The love of Christ constraineth us," saith St. Paul, because we thus judge, that if one died for all,

then were all dead. And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again." Wherefore, brethren, let us labour earnestly that Christ may dwell in our hearts by faith. Remark the word dwell, not be admitted into us as one that comes to make us a visit, however frequent, but may have a constant abidance. This, this is the only way of comfort and victory. The more Christ is in you, the more sin will fall before him, and hope and love flourish. You will never repent the pains you take to entertain such a guest: behold his reward is with him every hour. Let Christ dwell with you here, and death shall not part you asunder; nay, you shall dwell with him for ever.

Secondly. We may learn hence also in what manner we should receive the message of mercy brought us by our incarnate God. Thankfully, without all question; with hearts bearing some, though no proportion of gratitude to the vastness of the gift. God passed by sinning angels; he sent redemption to us. And such redemption! O sirs! what shall we think of it in heaven? yea, what upon our dying beds? Tell it out among the people, let the world know that their Redeemer liveth. Ah! my dear brethren, let us not be insensible to this love; let us not be ashamed of the only name under heaven whereby we must be saved; let us not disgrace that holy name whereby we are called. I beseech you, by all this mercy of God, let every one that nameth the name of Christ depart from iniquity.

The time set apart for the remembrance of our Lord's appearance in the flesh is before us. And how shall we commemorate that blessed manifestation? Shall we do it with spiritual, or with carnal, joy? Let us consider beforehand. What is it a time for riot, debauch, and excess? This cannot be. He came to destroy the works of the devil. Holy joy becomes holy days. To us a Child is born, to us a Son is given; a Son to pardon, sanctify, and bless. Let our hearts be lifted up. Let the praises of God be in our mouths. Let the work of the Lord be on our hands. Let Jesus be glorified in us and by us. Brethren, be on your guard. The + Ephes. iii. 17.

2 Cor. v. 14, 15.

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