more perfectly. In fact, one is uniformly followed by the other; as it is written, "Repent ye, and be converted." They are not precisely identical; for Scripture has no superfluous word; yet their difference is in degree, not in nature. Both are operations of one and the self-same Spirit. In repentance he giveth grace-in conversion he giveth more grace. In repentance the rebel lays down his arms, confesses his guilt, and implores his sovereign's pardon. In conversion he enlists under the banners of the Captain of Salvation, to continue Christ's faithful soldier and servant unto his life's end. 1

Now this momentous work of the Spirit, bringing us to God, is instrumental in saving us. But it supposes faith in the Lord Jesus Christ: "for no man cometh unto the Father, but by him." Every gift descends to us through the Saviour; as light through the atmosphere. The light of the knowledge of the glory of God is given in the face of Jesus Christ." If we are accepted, it is “in the Beloved." In Him the Father is well-pleased with us. The believer is chosen in him: born again in him; justified in him; sanctified in him; and in him eventually glorified. The Holy Ghost is shed on us abundantly through Jesus Christ our Saviour; that, being justified by his grace, we should be made heirs, according to the hope of eternal life." 3 In a word, Christ is the way,

66

1 Rev. xvii. 14. 2 Eph. i. 4. ii. 10. 2 Cor. v. 17. Rom. viii. 17, 30.

3 Titus iii. 6.

the truth, and the life;" and we become spiritually alive unto God, simply by being mystically engrafted into him, as a branch into a tree. We are quickened together with Christ. If any man be in Christ, he is a new creature. 1

To unfold a little more this most important of doctrines, a work, which to the class of persons at present addressed may not be superfluous-let us recollect our state by nature and practice. It is far from being a sinless state. GOD made us upright; but we have sought out many inventions. He made us in his own image, in knowledge, righteousness, and true holiness. But the Fall of our first parents shattered that beautiful image to atoms. We have destroyed ourselves. "All flesh have corrupted their way, have sinned and come short of the glory of God." And what has he declared? "The soul, that sinneth, it shall die." "Cursed is every one that continueth not in all things written in the book of the law to do them." 2

Now can GOD revoke his word? Hath he said, and will he not perform? If so, then how could he be true? And if he be true, how can we escape? How can he be "a just God,"-just to his creatures generally, and to himself in particular--" yet a Saviour?" How can he, who is of purer eyes, than even to look upon iniquity, justify the ungodly? Here were questions beyond the power of any created intellect to answer. Here was the mystery that angels desired to investigate.

1 2 Cor. v. 17.

2 Deut. xxvii. 26. Gal. iii. 10.

The Deity had no pleasure in our destruction. He entertained no vindictive feelings toward us. All such are utterly incompatible with his perfectly pure and happy nature. When, therefore, God describes himself in Scripture as " a jealous God," a "God to whom vengeance belongeth," he speaks after the manner of men; describes himself according to his actions; not his real emotions. All his animosity is against sin. Provided only this be condemned, and his law magnified and made honourable; and the immaculate purity of his character exemplified, and his authority vindicated and maintained-all is effected, that Jehovah desires. But how were objects so momentous to be accomplished? To render an adequate satisfaction for the guilt of a whole world, demanded an infinite sacrifice; and who could render this but God himself? And how could God suffer? Here again were difficulties to every finite intelligence absolutely insuperable. Yet were they surmounted in an admirable manner by the expedient actually adopted. "God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life." The Son "loved us, and gave himself for us." In the fulness of the appointed time, he assumed our nature (" yet without sin") in the womb of the virgin; and though originally "Jehovah's fellow,"1 and in the form of God, and equal with God, yet

1 Zech. xiii. 7.

2 Philip. ii. 6.

he took upon him the form of a servant, and was made in the likeness of men, and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. As MAN he suffered; as GOD he satisfied: and thus uniting in himself the two natures, became an all-sufficient days-man, or mediator, to lay a hand upon both, and eternally reconcile them.

Thus then is the stupendous problem solved. Thus it is that the Father can continue just, yet save the unjust. He did not violate his word, for he did not annul the curse denounced against iniquity. He only transferred it. He laid on Christ the iniquity of us all. Christ bare our sins in his own body on the tree; suffered in our stead, the just for the unjust; that he might bring us to God. Christ hath redeemed us from the curse of the Law, being made a curse for us. He finished the transgression; made an end of sin, and brought in everlasting righteousness." And seeing that Christ was the Creator of all things, 1 by this arrangement, the truth, and the justice, and the sanctity, and the authority of the Most High were exhibited and upheld in a manner far more emphatic and illustrious, than had all the human species been engulphed in the lake of vengeance.

2

1 Col. i. 16.

2 This doctrine is finely stated in the following passage of Dr. CHALMERS :-'The great moral problem is to find acceptance in the mercy of God for those who have braved his justice, and done despite to the authority of his law; and that, without any compromise of truth and dignity. By the offered solution of the New Testament,

Observe then, Reader, you are not to look for salvation from the mere absolute mercy of God, irrespective of a Mediator. He will not exercise and indulge one of his attributes at the expense of another. The golden sceptre of mercy, which he extends to us in the Gospel, is wielded with the hand of "prudence," and studded with the gems of justice, purity, and truth. We are to be" looking for the mercy of our Lord Jesus Christ, unto eternal life." He is the propitiatory, the meetingplace; the mercy-seat, where alone God will meet and commune with us. 3 Out of Christ, "God is a consuming fire;" in Christ, he is love. In him mercy and truth have met together, righteousness and peace have kissed each other. In him, “God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness."

a channel has been opened up, through a high mediatorship, (even the Son of God himself, one with the Father,) between God and man, for the descent of grace and mercy the most exuberant on a guilty world; and through it the overtures of reconciliation are extended unto all; and a sceptre of forgiveness, consecrated by the blood of a great atonement, has been stretched forth, even to the most polluted and worthless outcasts of the human family; and thus the goodness of the Divinity obtained its fullest vindication, yet not a goodness at the expense of justice; for the affront done to an outraged law has been amply repaid by the homage to its authority of an illustrious sufferer, who took upon himself the burden of all those penalties which we should have borne; and in the spectacle of whose deep and mysterious sacrifice God's hatred of moral evil stands forth in most impressive demonstration. So that instead of a conflict or a concussion between these two essential attributes of his nature, a way has been found by which each is enhanced to the uttermost, and a flood of most copious and combining illustration has been poured upon them both.' 1 Eph. i. 8. 2 Jude 21.

3 Compare Ex. XXV. 22, with 1 John ii. 2.