asunder, or else, in one certain way brought in a friendly manner together. It is the way of salvation, concerning which the dispute lies. God has appointed his own way; man does not ever think that way needful, or suitable, till he discerns the true nature of the ruin, its wide extent, its desolating influence. While the mind hesitates at allowing this misery, it will always reluctate at submitting to the way of recovery, the peculiar way of recovery, proposed in the gospel.

Mental error, therefore, first appears in its not believing the statement which the Scriptures make concerning sin, original and actual. That we are all sinners, is a confession easily made; and its generality prevents it from being personally a burden, a disgrace, or an alarm, to those who make it. But if the scriptural statements are adverted to, which represent our depravity as an alienation of mind from God; the heart revolts from making a confession so far below its own perception of the evil, and begins to explain away terms so humiliating. That "there is none righteous, no not one ;" that "the whole head is heavy, and the whole heart faint;" that men universally "love darkness rather than light, and that, because their deeds

are evil;" these are expressions which seem to want great softening down to make them bearable. The mind will hardly allow them to be put in any case; and if their application to persons grossly profligate is permitted, yet it claims exemption for itself, and loves to say, "I am not as other men;" and, if proximity makes the reference convenient, will delight to add, "nor as this publican." The descriptions of human nature given by such parties, and taken on trust for true, are, that it is like blank paper; though they cannot deny that here and there a blot appears, or even some unhallowed inscription. Human nature is exculpated at all events. The word of God must give way, rather than their own goodness of heart should be brought into question.

It will be no wonder, if those who fancy the disease so slight, should suppose some slight medicinal process is all that is needed for its cure. Reason, education, or common persuasion, are supposed to be sufficient to rectify inveterate habits; and turn those who are accustomed to do evil, into an entire new course, so that they may easily learn to do well. Their little success does not open their eyes to discern the fallacy of their system.

That God has propounded a system of mercy, does not excite in them any great thankfulness; as they conceive themselves quite able to devise some acceptable method. They come to the examination of this mode, therefore, under the full persuasion that it is not needful. When they begin to find in it symptoms of mere pardon, grace to give, without merit in obtaining; the terms are shocking to their selfconceit, and the mind rejects them at the first glimpse. It does not suffer itself to contemplate, much less to weigh, and compare this sort of proceeding with the actual facts of the case. They go about to establish a righteousness of their own," and think this sufficient excuse for not "submitting themselves to that righteousness which is of God by faith. They have a price put into their hands whereby to get wisdom, but having no heart unto it, they remain in their folly. The proclamation, “Be hold the Lamb of God which taketh away the sin of the world," does not interest them, un- ̧ less it be to deny the statement, or explain the terms, till the substance vanishes. "Behold, I bring near my righteousness," is an intimation which does not allure those, who do not

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perceive that "their own righteousness is but as filthy rags."

That the Saviour himself should be rejected, as having "no form nor comeliness why they should desire him," follows of course. It is absolute rejection, however they may compliment with him, when they so explain away the peculiarities of his person, work, gifts, and grace, as to make him altogether such a one as themselves. Jesus, such as they représent him, is no Saviour. Shorn of his beams, lowered from his throne to a footstool, he could not save, if they wished him to assist them, with any influence such as they leave him. It is absolute rejection; for, if they will not have him as he is, submit to him as he requires, and receive from him what he proffers to bestow, he will not accommodate himself to their caprices; he will be the alpha and omega, or he will not acknowledge them, but will treat them as workers of iniquity.

That is mental error indeed, which can mistake so far. There were in our Lord's day, some blind, who yet requested his assistance, and they received their sight; but these are blind in a manner more fearful, more desperate.

They "hate the light; they will not come unto it that they might see;" but superciliously rebut the invitation, by saying," Are we blind also?" Therefore" their sin remaineth." The only sacrifice for sin they spurn, and as there is no other, their guilt, whether against law or gospel, cannot be removed.

It happens in this case, as indeed might be expected, that the one thing most disliked, and refused, is the very one thing by which he becomes a Saviour; namely, his precious blood, the atonement he made on the cross, when he gave himself for us, a sacrifice, and an offering, bearing our sins in his own body on the tree. Whatever these erroneous thinkers might be willing to leave him, as of purity of character, dignity of person, or prophetic authority; yet his priestly office will be assuredly undervalued. They trample under foot the blood of the Son of God, esteeming it as a common thing; having in it no peculiar excellence, value, or efficiency. Now the atonement is the grand point in the system of mercy: God so loved the world as to give his Son to die, that whosoever believeth in him might not perish; but find that the blood of Jesus Christ cleanseth from all sin. This is the offence of the cross.