brings salvation, but such thoughts will arise? Is it true, that God did not spare his most innocent and dear Son, to absolve us guilty rebels? Did he die for his Father's enemies and his own? Unparalleled love! only to be fully conceived by an infinite understanding. That the divine Father should seem to love us more than his only begotten Son, in giving him up to death for us; that the Son of God should love us more than his own life, in dying to reconcile us to his Father, were incredible, but for the testimony of God himself. Who can resist the

sweet violence, the powerful attractives, of this love? How can any person, that has the use of reason to consider this great love, not be inflamed with affection towards his Saviour? How is it possible that these wide extremes should be found united,-the infinite goodness of God, and the equal unthankfulness of men? That they hate and offend, whom they are obliged, by the dearest titles, to love and serve. Methinks such unnatural ingratitude should only be found in hell; where despair of redemption has blotted out, in those lost souls, the memory of the love and merits of the Redeemer. But that on earth, where his most precious blood was shed, and is applicable for the salvation of all that will receive him by faith and love; that here injuries are returned for his inestimable benefits, is the most enormous impiety. • What shall we render unto him for our evils which he hath suffered, for his benefits which he gives us? All that we can endure for his sake, is not comparable to one thorn of his bleeding crown. Let us return love, that is so infinitely due to him. Woe to us if we do not love him!'

Consider, further, that the same most free love that gave the Redeemer for us, hath revealed him to us. For who could have imagined that the Son of God should descend from his throne in heaven, and from the bosom of his Father, and become man, to save us by his sufferings? Who could have any hopes that the human nature, our low and heavy earth, should ascend above the heavens? The world, by natural light, knew no more of his coming to recover it from misery, than it perceived when the same Word in the creation raised it from the abyss of nothing. This should make us most sensible of his favour. But every one will pretend to love his Saviour. Now, that we may not deceive ourselves with a flashy affection, the rule of trial is plain: our love to him must correspond, in its kind and quality, with his love to us; and that was declared in doing and suffering what was requisite for our salvation. The precious tree does not heal the sore by its fragrancy, but must be wounded, to give it a sovereign balm. Our Saviour did not only express in words his compassionate sense of our misery-that alone had been sufficient-but "loved us, and washed us from our sins in his blood." After his resurrection he showed his pierced hands and side to his disciples, not only the real proofs that he was Jesus that suffered, but of his love. might see his heart And such a love is

They

open, and hands rent for them.

due to him. That which is only productive of leaves and blossoms, of affectionate words of our Saviour, but unfruitful in the works of holiness, may deceive men by a fair appearance; but not his eye, who judges of the truth and strength "of our love to

him, by our keeping his commandments." In short, as an active heat proceeds by an emanation from the fire; so a cheerful readiness and zeal to do the will of Christ, naturally flow from love consecrated to him. But, to enforce this the more, let us further consider,

3. We are obliged, by all the titles of gratitude and justice, of natural and divine reason, to walk as becomes the Gospel of Christ.

First, The dignity of the Author requires this of us. The Son of God came down from heaven, laid down his glory, that he might familiarly teach us our duty, in order to our happiness: "And if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape if we neglect so great salvation; which at the first began to be spoken by the Lord ?"

Secondly, The perfection and plainness of this rule. It is a wise observation, "That those laws are best for government, that are so clear and particular, that nothing is left to the will of the inferior judge, who is not usually so capable, and pure from by-respects, as the lawgiver." The Gospel is a light wherein all virtues shine in their bright eminence, and all vices blush in their odious deformity. It excludes all obscurity, that the meanest understandings may see the way to happiness. There can be no palliations and excuses for those who will rather argue than obey. For the revelation of God's will is so full and open in it, that it is direct rebellion not to yield entire subjection to it: "And they who know their Master's will, and do it not, shall be beaten with many stripes."

Thirdly, To commend it to our practice, we have an example of perfect obedience set before us. If Jesus Christ had represented in the world no other person but of "the word and wisdom of his Father;" as a master to regulate and guide us by his commands, had revealed to us the secrets of another world, and then ascended to heaven; the highest reverence and observance had been due to his laws. But to encourage and edge our industry, he was pleased to exhibit in his life a pattern of universal obedience. He gave us rules of such perfect holiness, that there seemed no necessity of his practice for our instruction: and the living image of his laws was so visible in his actions, that his sole example affords us a model of entire sanctity. There is no kind of virtue, from the lowest to the most heroie, of which he might not say, as he did to his disciples in his last Supper, “ I have given you an example, that ye should do as I have done to you." And what should be more powerful in the breasts of Christians than a sacred ambition to be like the Son of God, than a dear affection to be conformed to their Saviour?

Fourthly, To excite us to our duty, the Gospel offers such a reward to encourage obedience, and threatens such prepared plagues against disobedience, that unless a man be miraculously transformed into a stupid beast, he cannot but be moved by them.

Now, what darkness of mind, or rather what perverseness of heart is it, if the great interest of the one and the other eternity, the blessed and the miserable, be not sufficient to work upon us? But

alas! how many, who pretend to be the disciples of Christ, do not obey him as their Master, love him as their Redeemer, nor fear him as their Judge? They live as if Christ had commanded them to please, not to "crucify, the flesh, and the lusts thereof:" as if he had bid them set all their affections, their loves, desires, hopes, joys, in the present perishing things, and not in everlasting things to come; to labour for the riches of this world, as if they were eternal inhabitants on the earth, and not strangers and pilgrims in the way to heaven. These are worse enemies of our Saviour than the heathens that do not know him, or the Jews that deny him. For, wearing the livery of his servants, they defame his most holy profession, obscure his glory, and blaspheme him in their lives. If infidels that never heard the sound of the Gospel, should see their conversation, what judgment would they make of the excellence of Christ, and the holiness of his law? They would blaspheme his goodness without defence. Unholy Christians are the most guilty sinners in the world. And their punishment will be heightened accordingly: for they exasperate mercy, and make the blood of atonement to cry for vengeance against them. If it be extreme perverseness to disbelieve the Gospel after so clear a revelation from God; what degree of folly and wickedness is it, for those who believe its truth, to contradict the evidence and design of it in their lives, as if there were no doubt of its falseness?