Son of God, and yet never consent to be saved wholly by his merits: Nay, although his understanding cannot resist the evidence by which these facts are attested, yet the pride of his heart often rises up in enmity against this scheme of salvation. He revolts at the thought of being exclusively indebted to the mercy of another for pardon and glory. He cannot consent to the self-denying doctrine of coming as a fool that he may be instructed; of stripping off his own righteousness as unprofitable, not only unprofitable, but odious, that he may be adorned with a borrowed robe: He recoils at the mortifying sentiment that he must be reckoned "poor, and miserable, and blind, and naked" in himself; that he can have no account made, no credit given for all his prayers and tears; for all his alms to the poor, his hospitality to the stranger, the civility of his carriage, the equity of his dealings with others, or the services which he has rendered to society: He cannot consider it as proper that with all these recommendations he must be placed on a level with adulterers, with drunkards, with the profane, with the dishonest, and like them "be justified freely by grace through the redemption that is in Christ Jesus." It is this circumstance which renders the scheme of reconciliation by the Saviour's cross offensive and unpopular: This is an obstacle over which many stumble and fall to their eternal perdition. They choose rather to run the hazard of being

damned for ever than to be indebted to free, Sovereign grace for all their salvation. But while the sinner in truly closing with Jesus Christ believes that "there is redemption in his blood," he really acquiesces in the expediency of this plan of redemption. He fully consents to it not only as sure but as well ordered in all things; as admirably suited to advance the majesty of the divine government, the glory of all the divine perfections, and answerable to the circumstances of fallen man. He is willing not only to be saved, but to be saved precisely according to that scheme which the wisdom, and love, and sovereignty of Jehovah have prescribed. No man perhaps ranked higher in his own estimation than the apostle Paul, previous to his conversion, and probably to no man was the Saviour's cross more offensive. "I was alive without the law once," he informs us: Again, as touching the righteousness of the law, I was blameless ;" and he declares on another occasion, “I thought that I must many things against Jesus of Nazareth;" he not only disdained the doctrine of depending on another for a justifying righteousness, but openly embarked in opposition to the Saviour and his cause: Yet listen to his language when in the light of the Holy Ghost he had obtained more correct views of himself, of the law, and of Jesus, the formerly despised Nazarene. "When the commandment came;" when it was brought home to my conscience and understanding

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in its purity, and spirituality, and rigour, "sin revived;" crimes without number, which I had long forgotten, came fresh to my recollection, and those, which were once considered trifling, excusable levities, now appeared damning in their nature, "sin thus revived and I died;" all expectations of pardon by my own performances instantly and utterly expired; I was brought to the feet of sovereign mercy, and was made willing to become nothing that the Saviour might be all: "I now count all things but loss for the excellency of the knowledge of Jesus Christ my Lord;" For the excellency of this knowledge; that plan, which once appeared uninteresting, unsuitable, and even odious, now appears trascendently excellent and glorious; calculated to reflect honor on each divine Person, and perfection, and infinitely adapted to us. How cordially does he acquiesce in this scheme for his own salvation? How affectionately, and earnestly does he recommend it to perishing fellow sinners? "It is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners."

3. This exercise implies an appropriation of Jesus and him crucified for our salvation in particular. Although this act of the soul is nearly related to the former, yet it may be considered a distinct operation. When there is an acquiescence in the scheme of reconciliation through the Saviour's blood as excellent and eligible, there

must be an acceptance of him for all our salvation; yet the latter may be considered a higher exercise of faith than the former: The awakened sinner, in contemplating by faith the Lamb of God, is not satisfied with knowing that he "takes away the sins of the world ;" but he improves him for taking away his own sins in particular: He is not contented with knowing that "there is a fountain opened for sin, and for uncleanness;" but he desires to bathe in that fountain, both for pardon and purification: He is not satisfied with a speculative belief that the incarnate Jehovah is a "refuge from the storm, a covert from the tempest;" but he aims at entering this refuge, at hiding beneath this covert, and there taking shelter from the storm of divine wrath: It is not enough for the awakened sinner to know that the righteousness of Jesus is "an everlasting righteousness;" that it is a robe which secures the acceptance of all who apply it; but he desires to be actually clothed with this robe as his own security and glory : He does not rest satisfied with hearing that the Redeemer's "flesh is meat indeed;" that his "blood is drink indeed;" that they impart substantial nourishment and strength to the soul; but he really "eats this flesh, and drinks this blood;" he particularly appropriates the precious Saviour in his person, and relations, and righteousness, and fulness, for spiritual life, and strength and consolation. While Jesus in the depth of

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his condescension, and the ardor of his love, is expostulating, "if any man thirst, let him come unto me and drink: look unto me, and be ye saved;" the believing soul is disposed to reply, "thou art fairer than the children of men; yea, the perfection of beauty to whom would I go, or to whom shall I go, but unto thee? thou hast the words of eternal life; thou art all my salvation, and all my desire." It is this application of the general promise, and of Jesus in the promise, which gives us an actual interest in him, and his salvation. A present, although intended for me, is not strictly my own while it remains in the hand of the person offering it; there is an act of receiving on my part requisite for giving me the full possession of the gift: A shelter, however large, however impenetrable to every storm, or however easy of access, will not secure my body either from the scorching sun, or chilling blasts, or falling rains, unless I actually enter it: Provision, although furnished in the richest abundance, although perfectly suited to my wants, and spread freely be fore me, will neither satisfy my hunger, nor strengthen me for the duties of life, unless I particularly receive it. As these remarks are obviously true in things natural, they are no less obviously true in things spiritual. And therefore with special emphasis the Redeemer declares, "except ye eat the flesh, and drink the blood of the Son of Man, ye have no life in you;" and in language no

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