ever liveth to make intercession for them."

From

these passages it has been inferred, that Jesus Christ is continually offering up prayers to God in behalf of Christians, and that they ought to pray to be heard on account of his prayers for them. But it has been observed, that the word we here render maketh intercession by no means necessarily implies making intercession by prayer, and that the general meaning of it is to do any act, which tends to reconeile parties at variance. It may, therefore, be applied to Jesus Christ in allusion to the office of high priest, whose business it was to introduce those into the presence of God, who had been excluded from it; and hereby to reconcile the parties to one another. A similar office Christ may be considered as performing for us by his Gospel.

That Christ, however, prays for his disciples, now he is in Heaven or in his exalted state, therẻ can be no doubt, although it be not referred to in the above recited passages. It is what he would be naturally led to do, as wishing for the success of his Gospel in the world, and for the happiness of his disciples in general. It seems to be strongly implied in the text, where Christ says, " at that time," i. e. after my ascension, y ye shall ask in my name: and I say not, that I will pray the father for you," this I need not say, although I shall certainly do it; but he immediately adds what clearly proves, that his praying for them was not necessary to the success, of their prayers, for the Father himself loveth

you, because ye have loved me, and have believed that I came out from God." So that here he asserts, that there would be no absolute necessity that he should pray the Father for them; for when they prayed in his name, as his disciples, God would hear them, though he did not intercede.

In regard to Christ being called our advocate I have already observed to you in the last discourse, that the word so rendered signifies also a comforter, and in this sense may only mean, that Jesus Christ, by living in the presence of God, affords us consolation, in as much as he has by his Gospel encouraged us to address, God at all times, whatever our sins may have been, and hereby answered the same purpose, although in a far better manner, as the Jewish high priest, who introduced the people into the presence of God in the tabernacle, when atonement had been made for them: or, allowing that the word advocate is a proper translation, yet it does not necessarily imply intercession by prayer'; it is a sufficient foundation for giving him that appellation, if in any way he serve us or promote our interests, for the same title is given to the holy spirit, and much more frequently than to Christ, although no one supposes that the holy spirit prays for us. Thus Christ calls the holy spirit the cofiforter, maganlor, the same word which is translated. advocate when applied to Christ.

Thirdly, If Christ have not satisfied divine justice for our sins, we see what we have to trust to for.

acceptance with God, which is nothing more than the mercies of God and our own moral character.

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No man can be so absurd as to pretend to offer to God sinless obedience, or claim a right to his fayour upon that ground; for we must all see that we have sinned and stand in need of mercy; but if we repent of our sins and reform our conduct, we may securely rely upon this change for acceptance with a merciful and good Being. Thus to depend upon our own good works some persons may represent, as leaning upon a broken reed," as "trusting to a refuge of lies," as " clothing ourselves with filthy rags," and apply to it much contemptuous language of the same kind; but it is enough for me, that this is all that God requires: if he be satisfied, who alone has a right to prescribe the terms on which he will receive us into his favour, it matters not who is displeased. It is enough for me, that the mercy of God or their own integrity is all, that the most eminent characters recorded in Scripture plead for their acceptance. If we have the same ground of hope which they had, we have no occasion for alarm, "Remember, O Lord," says David, Ps. xxv, 6, 7, thy tender mercies, and thy lovingkindnesses; for they have been ever of old. Remember not the sins of my youth, nor my transgressions; according to thy mercy remember thou me, for thy goodness' sake, O Lord." And in another place, Ps. vii, 8, Judge me, O Lord, according to my righteousness, and according to

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mine integrity that is in me." King Hezekiah, in asking for longer life, prays in this manner; beseech thee, O Lord, remember now how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight.” That such language could not be displeasing to the divine Being is evident from his prayer being heard, and fifteen years being added to his life. Nehemiah also mentioned his good works to God, and pleaded them as a reason for his hoping for favour; Neh. v, 19, "think upon me, my God, for good, according to all that I have done for this people."

Such were the sentiments of these and many other worthies of the the Old Testament respecting the terms of acceptance with the divine Being; nor does it appear, that the opinion of Christ and his apostles upon this subject were at all different. To the many proofs I have already given of this I shall only add two. Christ pronounces those, who are possessed of particular moral virtues, those, for instance, who are poor in spirit, to be fit for the kingdom of Heaven, without any such cautions and restrictions as are added in the present day, giving us to understand, that these virtuous qualifications alone will not entitle a man to a place there; but that the merits and mediation of Jesus Christ are necessary to recommend him to the divine favour. And when a certain lawyer asked him, "what shall I do to inherit eternal life?" he said unto him, "what is written in the law; how readest thou? Ho

answering said, thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself, And he said unto him, thou hast answered well, this do and thou shalt live." These two passages plainly show, that Christ had no idea, that any thing further was necessary to qualify us for the possession of eternal life than moral virtue, than the love of God and our neighbour, and the duties which necessarily result from these affections; for if he had thought any thing else necessary, he could not have failed to mention it, when applied to in this solemn

manner.

The charge of errour and delusion may now be retorted upon those, who believe the doctrine of the atonement. They are the persons who undervalue good works, who trust to the merits and sufferings of Christ for salvation, who make their consciences easy in the practice of sin, while they depend upon his atonement and intercession, who trust to a false confidence and refuge of lies, and who, if they do not repent of their sins and work righteousness, will infallibly perish.

Fourthly, and lastly, If we be convinced that this doctrine is inconsistent with reason, dishonourable to the divine perfections, and has no foundation in Scripture, let us do every thing in our power to show other Christians their mistakes upon this subject, and to remove from the Christian religion so pernicious and disgraceful an errour.

This we are bound to do from a regard to our re