lief, implies in its own nature, self-renunciation and self-abhorrence. Though salvation were as free as the air he breathes, a man will never become interested in it, and receive it, until he has first a deep, settled conviction, of his own guilt, impotence, and poverty of all good. If he says, I come, not having experienced this, he is deceiving his own soul-he knows neither Christ, nor himself. This is that work of the law upon the conscience, by which the soul is made willing to receive Christ-by which it is sometimes driven to his feet, as with a whip of scorpions.

We say that a man must have a deep, settled conviction of this. It need not be a painful conviction, although it is sometimes inexpressibly so. There are instances, we believe, where the soul is led to the spiritual knowledge of its own sinfulness, and then immediately to the knowledge of God's mercy, as by the same beam of heavenly light; and then we see two opposite effects upon the conscience; its sense of sin and of its exceeding sinfulness is greatly increased, beyond what could have been possible in any other light than that of the Cross of Christ, but the fear and pain of conscience are neutralized and removed. Sin is hated exceedingly, and mourned over bitterly, but its condemnation and punishment are feared not at all. Here is a true and delightful conviction, to which some, on account of the absence of that torture which often accompanies the con

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sciousness of sin, would not give the name of conviction. They would not be willing to be brought into the kingdom of heaven in this charming way. They cannot think that God is willing to pardon them, until he has shaken them over the pit of hell, and almost scorched them in its flames. They must pass through a long agony. Jesus Christ has not suffered enough, they must endure a measure of this suffering in their own souls, and then they will have something to look to with satisfaction-something that encourages them to think that they have a right to expect the favor of God. They will not consent to be saved in any other way. A very fine thing, indeed, for these proud hearts, but God will not suffer it. There is nothing pleasing to him in the torture of our convictions, as many seem to suppose. It is unbelief, the rebellion of the soul against the grace of God that protracts them, and keeps us from flying immediately to Christ for relief; and who will say, that unbelief, in any of its forms or results, is well pleasing to God. We must, indeed, be so entirely emptied of all confidence or hope in self, or in any creature, as to cry with the publican, God be merciful to me a sinner, and with hearty confidence to accept of God's mercy; but the sooner, and with the less resistance, we come to this sane conclusion, the better. Let not the object of conviction be mistaken, as if it had any virtue in recommending us in the sight of God-as if we could

be saved any otherwise than wholly through the blood of Christ. It is not so much for God as for us, that painful convictions of sin are requisite, because we will not come to Christ without them. It is on this ground that many hold back, and refuse the grace of God; they imagine that their tears and moanings will prepare them for mercy, that there is something good in them, which God will regard favorably; as if the tears and moanings of a rebellious heart were acceptable to God. Oh, no; if we come to God, we must come condemning and abjuring ourselves, and be content to rest entirely on Christ for our righteousness and peace. We must believe, not that Christ will be willing to save us when we have felt more deeply, and repented more thoroughly, and wept more bitterly, and desired more anxiously, and prayed more earnestly; but we must believe that he is able and willing to save us just as we are.

Just as I am, without one plea,

But that thy blood was shed for me,
And that thou bidst me come to thee,

O Lamb of God, I come!

These, then, are the only restrictions of the Gospel. Let the hungry come to the feast. Let the sick come to the physician. Let the weary enjoy rest. Let the thirsty repair to the fountain. Let the wounded take

of the leaves of the tree of life for their healing. Let the poor receive an abundant supply for all their wants. Let those who are pursued by the avenger of blood betake themselves to the city of refuge. Let those who are conscious of their own sinfulness accept deliverance and forgiveness from Christ. In reference to all these or any other blessings, let every man act according to his own need and his own will. Its blessings are free for those that want them. If you say you do not want them, there is an end of it. The Gospel forces itself upon none. "Whosoever will, let him take the water of life freely."

So that after all we may truly say that there is no restriction in the offer of the Gospel. It comes to the door of every man as a man and as a sinner, laden with all blessings, if he will only receive them. He needs no other title than the free gift of God, and his confidence, and peace, and joy must not be founded upon the discovery of any gracious act or influence in his own heart, nor is he to wait for any such. This grace is sent to him not as a believer, a person who is in a state of grace, but as a sinner, a person who is in need of grace, and this is all that he needs know of himself. You must not say, If I had faith, then I would come to Christ; for the Gospel does not find any man a believer, and if no man dares touch its blessings until he has faith, he cannot be saved; it would be to require that he should believe before he

believes. God does not say, You must believe, and then I will save you. Faith and salvation are not so far apart as that. There is not the ticking of a clock between them. Faith is salvation. It is the first

breath of the new creature. The moment you believe you are saved. If you wait to see faith or any other grace in your heart, before you accept of Christ, you will wait forever. Your confidence must be founded wholly on what you see in Christ. He is offered as the free gift of God, "to every soul of man that sinneth." You are a man and a sinner-that is enough. To you is the word of this salvation sent. "To you, O men, I call, and my voice is to the sons of men. O ye simple, understand wisdom, and ye fools, be ye of an understanding heart."

There may be many things in the Gospel which are full of mystery to you. Even this word faith, which to many seems so clear and simple, may be a mystery, but God forbid that a hard word should keep any of us out of heaven. If you do not take home the free offer of God, until you comprehend all the mysteries of the Bible, you will be lifting your eyes in torment before you comprehend them. If the word faith puzzles you, do not think of it for a moment. You will know better what such words mean by-and-by, in the light of the Sun of righteousness, than in your present darkness. But you are a man and a sinner; you can understand that. Jesus Christ