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virtue there may be in this peculiarity; for certainly it was not added in vain.

Particularly, Let us look well into the mediatorial scheme; in which are hid all the treasures of wisdom and knowledge. And since remission of sins is represented, as the more special and eminent blessing derived to us from the Mediator; let us see, if we are duly acquainted with its great value, power and extent. The most desirable proof of which will be, if we, like the ancient believers, enjoy an inward peace and confidence towards God in the sense of that remission; a peace, as they describe it, which passes all understanding.

But if this may seem too particular and confined, let us, in some part or respect, or other, (though none, I think, will be found capable of this effect, but the doctrine of remission) be filled however, by the word of the gospel, with a divine joy in believing: a joy, whose praise and value in the course of our lives, will not so much be, that it can sometimes prove its greatness by raptures and transports, as that it implies, when there appears less of these, a clear, strong and uniform kind of consciousness notwithstanding, of our being unspeakably happy through the grace of the gospel, and redeemed from the manifold miseries of a sinful state. To feel more or less this effect in general, I mean joy, is plainly incumbent on us, if the gospel be the same now, as it was in the beginning; and if we also are to be moved and to act by the real and proper principles of Christianity; for I speak nothing here of such religion,

oblation and virtue, as subsists upon other reasons and views. If, therefore, we are sensible of no such impressions from the New Testament, but can read or hear it with the same coolness and indifference as a piece of philosophy; I do not know how we can prove to ourselves, that we apprehend it, I do not say worthily, but even so much as in the right sense; for the right sense and view, seems to be connected with great joy: the thing itself is of such a nature, "Behold," says the angel, "I bring you good tidings of great joy, which shall be to all people." And yet I appeal to experience, whether this be not a very common case, to be able to read the New Testament with approbation more or less of the judgment and understanding; nay, perhaps with reverent impressions of heart, with some concern and devotion; and yet not properly with joy, but rather a secret uneasiness and dejection. Nor do I see how a sincere person, when he reflects upon this, can do otherwise than wonder, what should be the cause of it: why the gospel, which was conceived to be so comfortable a thing at the first preaching of it, should be to him heavy and foreign in some parts of it, painful and discouraging in others, and upon the whole affording more of check than comfort? The true cause certainly lies here: That Christianity was intended to be, and accordingly was understood by the first hearers of it, under a different turn and view; and with such an order within itself, as made it appear to them a dispensation still fuller of a marvellous and effectual kindness, bounty and condescension, than it commonly does to us.

Could we conceive things in this true state, and genuine connexion of them, whatever that, in the whole of it, be, we may well suppose, there would be no need of those jealousies and suspicions, which usually and with some reason arise in us, when grace or faith, when joy or feeling are mentioned. Salvation by grace would then be perfectly rational, sure of the best effects, and self-guarded from all abuses. Indeed, why should we be afraid to have our obedience flow more immediately from gratitude: while at the same time, and by the same gospel, the obligations of hope and fear lie upon us too, and are in as full force as ever ? Gratitude is a very strong principle, such as carries with it a readiness and diligence in the performance of our whole duty and if the mercy we are thankful for, be no less than such a state of salvation and acceptance with God already, that we can pray for nothing more, and intend nothing more by our good actions, than to "continue the same unto our life's end," (which indeed we shall by no means do, without the practice of all good actions) our obedience will be generous, and as near as need be to disinterested. And if it was in and under the remission of sins, that we were admitted to all this, and therefore the character of pardoned sinners is to be a standing one, and the affections that belong to it, perpetual in us; this will, above all things, preserve us in such a humility, as cannot otherwise be so much as conceived. say nothing of what one may call, in a particular manner, our love of Christ; which St. Peter seems to speak of: I mean, that he being the author of all

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this grace to us, and therefore the object of such continual reliance, contemplation, and remembrance, this must needs create in us a kind of personal affection towards him our great benefactor, such as will again render all our service of, and regards to him in a Christian life, the more sensible and lively. So innocent, and free from any but good tendencies, is that tenor and state of things between God and us, implied by grace. As innocent is that temper of

mind, for which we are forced to use words, which might seem to make it a mere heat, or business of passion: but the joy we mean, is in truth such, that it can have no wild or improper consequences. For whatever degree of it a believer thus feels upon a right apprehension of things, it will never raise him above prudence and sobriety, above civil duty or decency, but only above vice and all that is base and unworthy: nor will it be to him instead of a good life, but a most powerful instrument to assist him in such a life. life. In short, it will be as widely distinguished from enthusiasm in its fruits, as it was in its rise; for this latter always errs against the plan and balance of Christianity, before it commits other errors. To conclude, to rejoice rightly, with a confidence and a lowliness of mind entirely reconcilable, is indeed a great thing: whether we derive the occasion of it from the terms of that salvation, which in the event was purchased for us; or whether we call to mind the more immediate intention of text, as well as the duty of this season, by acknowledging, in an especial manner, that Fountain of so many mercies, and dawn of joy to poor mankind,

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the Word's being made flesh, and being born of a virgin; whereby he both honoured and saved our frail nature which he assumed, and blessed us with his presence, by tabernacling among us.

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