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upon him, and with his ftripes we are healed. All we "like fheep have gone aftray, we have turned every one "to his own way, and the Lord hath laid on him the ini"quity of us all*." Let us alfo fee how this matter is represented in the new teftament. "Whom God hath fet "forth to be a propitiation, through faith in his blood, to "declare his righteoufnefs for the remiffion of fins that are "past, through the forbearance of God; to declare, I fay, "at this time his righteousness: that he might be juft, "and the juftifier of him that believeth in Jefust. For "he hath made him to be fin for us, who knew no fin, "that we might be made the righteousness of God in "him."

It is through this man, and through his blood, that "repentance and remiffion of fins is preached to all na"tions." Is not this a fufficient and ftable ground of hope? In the fubftitution of our furety, we fee a way opened for the reception and restoration of finners, in a perfect confiftency with all the divine perfections. The fpotlefs purity and holiness, the strict and impartial justice of God, seem to raise an infuperable obftacle to our admiffion into his favor; but in the fufferings and atonement of our Redeemer, we see how he may testify his abhorrence of fin, and punish it, and at the fame time fhew mercy to the finner. There is a perfect harmony of all the divine attributes in this defign, and particularly a joint illuftration of mercy and juftice. This is the gospel of Chrift, the bleffed and reviving meffage brought into the world by the prince of peace. This is " the record "which God hath given of his Son."

How welcome, how reviving this, to the difcouraged convinced finner? His very concern and fear when proceeding upon proper grounds, arifes from a view of the infinite evil of fin, fo provoking to a holy God. But in this plan laid by divine wisdom, he fees the guilt of fin fufficiently expiated by a facrifice of infinite value. "For "we are not redeemed with corruptible things, fuch as

. If. liii. 4, 6. 5, † Rom. iii. VOL. I.

25,

Ff

26. + 2 Cor. v. 21.

"filver and gold-but with the precious blood of Chrift, "as of a Lamb without blemish and without fpot*."

He compares and contrafts, if I may fo fpeak, the greatnefs of his guilt with the price of his pardon. Then appears, with new and uncommon force, the greatnefs of this mytery of godlinefs, GOD manifefted in the flefli. A victim no lefs confiderable than the eternal and “onlybegotten" Son of God, "the brightnefs of his Father's "glory, and the exprefs image of his perfon." What is it that cannot be purchased by this marvellous exchange ? The believer fees with adoring wonder, the justice of God more awfully fevere, in awaking his fword against the man who was "his fellow," than if the whole race of offending men had been irrecoverably loft. At the fame time he fees the unspeakable dignity and majefty of God, in his infinite and truly royal mercy, great in itself, and greater fill in the way in which it is difpenfed." Herein is love indeed, not that we loved God, but that he loved us, and fent his fon to be the propitiation for our "finst."

I cannot help here obferving, that this falvation is fo amazing, so wonderful in its nature, and fo far removed from any thing we know among men, that we are in danger of being put to a ftand, and can fcarcely conceive it poffible. But on the other hand, when we confider that it carrieth not upon it any of the marks of haman wifdom, we are naturally led to fay, "Salvation belongeth "unto God. His ways are not as our ways, nor his "thoughts as our thoughts." Therefore when conviction of fin makes us feel the neceffity, and difcovers the glory of our Saviour's atonement; we may both relt affured of its truth, and triumph in its power. We may fay with the apostle Paul, "Who fhall lay any thing to the charge "of God's elect? It is God that juftifieth: who is he that "condemneth? It is Chrift that died, yea rather that is "rifen again, who is even at the right hand of God, who alfo maketh interceffion for ust.".

* 1 Pet. i. 18. t1 John iv. 10.

Rom. viii. 33, 34

But, "Pause a little, my foul," faith the convinced finner," what tidings are here? What faith the fcripture, "Who fhall lay any thing to the charge of God's elect? "Unanswerable indeed! Happy, happy, thrice happy "they, who are the objects of God's everlafting, difun guilling and electing love. But how can I be fure that "this includes, or rather does not include me? Can I "ever hope to read my name written in the Lamb's "book of life" No. But when you confefs you cannot read any thing there in your favor, who hath authorized you to suppose any thing there to your prejudice? Secret things belong only to God. We are not permitted to fearch, and we are not able to comprehend or explain the infinite depth of the divine councils. But do not things that are revealed belong to us? And how fhall we prefume to fet at variance the fecret and revealed will of God? Is not the commiffion fufficiently extenfive?" And "he faid unto them, go ye into all the world, and preach "the gofpel to every creature; he that believeth and is baptized, fhall be faved; and he that believeth not, "fhall be damned*." Is not the call unlimited and univerfal? "Come unto me, all ye that labor, and are "heavy laden, and I will give you reftt." "And Jefus "faid unto them, I am the bread of life; he that com"eth to me fhall never hunger, and he that believeth on แ me fhall never thirst." "And in the laft day, that great day of the feaft, Jefus ftood and cried, faying, If any man thirst, let him come unto me and drink." Can you then entertain any doubt of the call reaching to you, or question your title to reft upon this rock of ages? Behold, we preach unto you Chrift crucified, a defpifed Saviour, indeed, " to the Jews a ftumbling-block, "and to the Greeks foolishness;" but the " power of God, "and the wifdom of God for falvation to every one that "believeth." There is no guilt. fo deep, but this precious blood will wash it out. No gift so great, but infinite merit fo is fufficient to procure it. No nature fo polluted, but in

* Mark. xvi. 15, 16.

† Matt. xi. 28.

John. vii. 37.

+ John. vi. 35

finite power is fufficient to renew it. Shall we then any more withhold our approbation, or refufe our confent? Shall not every finner, burdened with a sense of guilt or danger, intimate his compliance and urge his claim, and fay, "Thanks, thanks be to God for his unfpeakable gift. "It is falvation by the death of Chrift, and therefore "becoming a holy and a jealous God, with whom evil "cannot dwell. It is the fame unchangeable God, who "enacted the holy law, and who publifhes this glorious gofpel. It is falvation by grace, otherwife no child of "Adam could have had any claim; and it is meet that "the lofty looks of man fhould be humbled, and the Lord " alone exalted in that day.It is falvation to the chief "of finners: I am the man. I hear my character clear

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ly described in the word of God. I can read my name "in the general and gracious invitation. I will accept of "the offer, I will receive and embrace this bleffed Saviour "as my Lord and my God, as my life and my all."

Once more, perhaps the believer is ftill ftaggered, and his faith begins to fail. Aftonifhed at the greatnefs of the mercy, "he believeth not for joy, and wondereth." He is ready to fay, "Might I but hold faft this beginning of my confidence, I would not envy the greatest monarch "on earth his throne, his purple, or his fceptre, but would fing the new fong put into my mouth, Unto him that "loved us, and washed us from our fins in his own blood, "and hath made us kings and priests to God and his Fa"ther, to him be glory and dominion for ever and ever. "But alas! are not all the promises of falvation only in favor of them that believe? Here then the conclufion

may fail. I am fenfible of a lamentable weakness and "backwardnefs of mind; and whilft I think I have no

doubt of any of the truths of God, I greatly diftrust the "reality of my own confent and compliance with his "will." Do you then really give credit to all the truths of God refpecting your own loft condition, and the only way of deliverance from it? May the Lord himfelf increase your faith; for if it be fo indeed, you are happy and safe. These truths, these alone, are the fure foundation of hope. I am afraid we have all too strong a ten

dency to look for fome encouraging qualification in our`felves, on which we might more fecurely reft. What is faith? Is it any more than receiving the record which God hath given of his fon, believing the teftimony of the Amen, the true and faithful witnefs? Is not your peace and reconcilation with God, and the fanctification of your natures, exprefsly provided for in the all-fufficiency of Chrift, and to him you are affured that you must be indebted for both? What ftandeth in the way of your comfort then, but either that you do not give credit to the promife he hath made, or that you are not willing that he hould do it for you? and this I acknowledge is both unbelief and impenitence.

Complain therefore no more, that you are afraid of yourselves, whilft yet you pretend to have the highest efteem of the bleffings of redemption; on the contrary, fay unto God, in a thankful frame of fpirit, " Glory to God in “the highest, on earth peace, and good-will towards men. "I praife thee for this message of peace. I think I fee, in

fome meafure, its neceffity, truth and beauty. I fee it, "I truft to fuch a degree, that it is the folë foundation of "my hope. I renounce every other claim; nay, I abbor "the thoughts of any other claim: Yea, doubtlefs, and I "count all things but lofs, for the excellency of the know~ledge of Chrift Jefus my Lord, for whom I have fuffer"ed the lofs of all things, and do count them but dung

that I may win Chrift, and be found in him, not having "mine own righteousness, which is of the law, but that "which is through the faith of Chrift, the righteousness “which is of God by faith*. It grieves me that there is “fuch a backwardness in me to give glory to thy name, "and to be indebted to the riches of thy grace. Subdue "my obftinacy, and rule by thine own power. Lord, I "believe, help thou mine unbelief."

Phil. iii. 8.