tion in reference to the tokens of his favour which he would give you now; but how much more hereafter! Can it be imagined that one saint in glory ever had the thought pass through his mind, that his reward was an inadequate recompence for his former labours?

Will not all of you at a future period wish that you had dedicated yourselves unreservedly to God? Many begin to express that wish on their dying bed; though many are so insensible even to the last, as to feel no regret upon the subject, But what does the soul of every man wish, the very instant it is separated from his body? If we could hear it speak then, we can have no doubt what its language would be. If it had not been convinced before, we have no doubt it is convinced then, that former reasonings were vain and delusive

Much more we might easily urge in God's name; but this is sufficient to convince any one who is open to conviction, that an entire surrender of ourselves to God is a good and "reasonable service."]

From the latter clause of the text we are led to reason more especially with you respecting

II. The efficacy of a religious life

Men driven from the false refuges of presumption, are ready to run into the contrary extreme of despondency; and, when convinced of the necessity of a holy life, to doubt, whether any efforts on their part will succeed for the attainment of eternal happiness.

Here, as before, let us briefly consider the reasonings of flesh and blood

[Many, under a sense of their past transgressions, will say, that it is too late for them to turn to God; that they have sinned away their day of grace; that they have committed the sin against the Holy Ghost; and that God has already sealed them up to final impenitence, and to everlasting condemnation

But here, as in the former instance, is nothing but assertion, founded on unwarrantable surmises and groundless fears. We know that such persons will appeal to scripture: but by what authority do they apply to themselves passages that have no real reference to their state, and make use of those passages to invalidate the plainest assertions of holy writ? If only they desire to come to God, they have an express assurance from God, that "he will in no wise cast them out."]

Let us again, in God's name, oppose these reasonings by others that are more substantial

[Is not God a God of infinite mercy and compassion? Search the scriptures: see the representations which he gives of himself: how often is it said, His mercy endureth for ever!" If then "he delighteth in mercy," who are we that we should presume to limit him in the exercise of it towards ourselves?-

Do not his promises extend to all the sins that you have ever committed? You know that he hath said, " All manner of sin and blasphemy shall be forgiven unto men." Moreover, read the words of our text; and doubt if you can. But, perhaps, you will reply, that the sin against the Holy Ghost is excepted; and that that is the sin which you have committed. To that we answer, that if you desire to repent and turn unto God, It is not possible that you should have committed it; because, if you had committed it, you would have arrived at such a degree of obduracy, that you would glory in your shame, and never wish to repent at all—

Have not the vilest of sinners already found acceptance with God? Look at the character given of the Corinthians; and see whether you can be in a worse state than they: yet "they were washed and sanctified and justified in the name of the Lord Jesus, and by the Spirit of our God." If you are alarmed about backslidings after conversion, see whether you have been worse than David and Peter: yet they were restored to the divine favour as soon as ever they repented themselves of their iniquities. And myriads of others, once as vile as they, are at this very moment around the throne of God, rejoicing and triumphing in redeeming love. What bar then can there be to your acceptance through "him that loved them, and washed them from their sins in his own blood?”——

We forbear to urge other considerations, because if you can withstand these, there is no hope than any others could be urged with effect.]

ADDRESS

1. Those who still hold out against God

[We call heaven and earth to witness against you, that you are most unreasonable creatures. The ox and the ass are indeed more rational, than you are in relation to your souls. They seek their true interests, and acknowledge their benefactor: would to God that you might be brought to do the same!]

2. Those who are convinced by his reasonings

[Beware how you listen to the dictates of flesh and blood. You know how you have been deceived; be on your guard against fresh deceits. Regard not the laughter of a blind in

a 1 Cor. vi. 9-11.

fatuated world. They may call you mad; but they, and they only, are "come to themselves," who have been brought to say, "I will return and go to my Father."]

CCCCXXXV. THE MINISTRY OF RECONCILIATION.

2 Cor. v. 19, 20. God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled unto God.

NATURAL as well as revealed religion teaches us that God is the author and giver of all good things. He originally formed man out of the dust of the earth, and still brings us into existence in our successive generations. He appoints the time and place of our birth: he bestows the talents we severally possess: he preserves the health of our bodies, and the vigour of our minds: "in him we altogether live, and move, and have our being." Nor is it less evident that redemption also is the work of his hands: for he formed the plan alone, and executed it without the creatures aid. He sent his Son; and qualified him for his office; and upheld him in it. He laid our iniquities on him; and accepted his vicarious sacrifice; and commissioned his apostles to declare these tidings to the world. All this is plainly asserted in the passage before us; from which we shall

I. Shew what God has done to save us

There are two things particularly specified in the text,

1. He has wrought salvation for us

[Man in innocence walked with God as a friend; but, as soon as he had fallen, shunned his presence, and fled from him as an enemy. Since that time "the carnal and unrenewed mind has been in a state of enmity against God;" and all the children of men have shewn themselves "enemies to God in their minds by wicked works." To effect a reconciliation for themselves was impossible: but God, in his infinite mercy, opened a way for their restoration to his favour. He assumed our nature, and, in the person of Jesus Christ, be

came our substitute and surety; that, by his own obedience to the law which we had broken, and his enduring of the penalties which we had incurred, he might make satisfaction to his injured Justice, and pardon us without any dishonour to himself. By this means "he has reconciled the world unto himself;" "nor will he impute to any their trespasses," if they will accept the reconciliation which he offers them.]

2. He has sent salvation to us

[God has in every age raised up men to whom "he has committed the word of reconciliation," on purpose that they might publish it to their fellow-creatures. He has not committed it to angels, whose presence would confound us, and who, from their never having tasted the bitterness of sin, would probably be unable to sympathize with us: but he has appointed those to speak to us, who are "encompassed with the same infirmities," and who need the same forgiveness, as ourselves. To these "he has given the ministry of reconci liation." He sends them forth, not to tell men how to pur chase his favour, or how (as the common expression is) to make their peace with God; but to inform them, that "Christ is our peace," and that "God, for Christ's sake, is ready to forgive us all our trespasses." This is the sum and substance of the gospel. This is the "treasure which God hath put into us earthen vessels," for the enriching of the poor, and the saving of the lost. And, in having thus sent the tidings of salvation home to our own doors, he has done what will leave us without excuse for ever.]

That such grace may not be displayed in vain, let us II. Urge you to accept salvation

The message we are commissioned to deliver to you, is, "Be reconciled to God"

[Acknowledge that you have indeed been enemies to God. Surely none of us can doubt whether such have been our state. Let us only look back upon our violations of his law, and they will bear ample testimony to this melancholy truth.

Being convinced of your enmity against God, be humbled for it in dust and ashes. It is not possible to bewail too deeply the guilt which you have thus contracted.

Be careful too to seek reconciliation with God in the way which he has pointed out. Beware of attempting to make satisfaction, as it were, for your sins; for you owe ten thousand talents, and cannot pay one single mite. God in Christ has taken your debt upon himself; and he is willing "frankly to forgive you

all." Go to him then, and receive mercy at his hands "without money, and without price."a]

As ambassadors of Christ we would urge our suit with becoming earnestness

[Though we are neither inspired, nor empowered to work miracles, like the apostles of old, yet are we truly "ambassadors from Christ" to a guilty world; and we come in his name and stead to treat with you respecting peace. We proclaim an eternal amnesty, if you return to your allegiance: and though, as God's representatives, we might command, yet after Christ's example, "we beseech you to be reconciled to God."

And is this an unreasonable request? Is it not, on the contrary, most reasonable that you should be reconciled to him, who never afforded you any just cause of complaint; and, who has never rendered any thing to you but good, in return for all the evil you have done against him? Is it not madness to continue in rebellion against him, who must prevail at last? And is it not better to bow to the sceptre of his grace, than to be "broken in pieces with his rod of iron?"

What would you reply, if God should intreat you by a voice from heaven? would you still refuse? Know then, that "God himself beseeches you by us;" and if you continue to pour contempt on this mercy, your "punishment will be sore" indeed.]

APPLICATION

[What account now shall we give to him who sent us? Must we return and say, "Lord, we have spoken to them; but they will not hear; we have invited; but they all begin with one consent to make excuse?" O think with yourselves, how soon "this day of acceptance and salvation" may be passed; and how aggravated will be your condemnation, if you reject these overtures of mercy! Let not our embassy be unsuccessful; but be prevailed upon to "seek the Lord while he may be found, and to call upon him while he is near." Remember however that, if you be restored to God's favour, you must also be reconciled to his government: you must not assume a subject's name, and retain a rebel's heart: if you name the name of Christ, you must depart from all iniquity.")

a Some have thought that because we are called upon to be reconciled to God, the enmity subsists only on our part. But not to mention a multitude of passages that represent God as "angry with the wicked," the very term diaλdant is used by our Lord himself as expressive of the offending party seeking pardon from the offended, Matt. v. 24.