from you the gracious call, as if it were intended only for others; do not any longer ingeniously argue against your own 'souls; do not by unbelief shut the door of mercy, which the Redeemer has graciously opened.

Neither should penitent believers, who are burdened with a deep sense of their own defilements, and continual imperfections, be omitted, when the several classes of heavy laden sinners are designated. The Great Shepherd of the sheep has always special regard to the tender and weak of his own flock. "He carries the lambs in his bosom and gently leads those that are with young." The kind condescension of the Son of God to the humble penitent, is, in many parts of Scripture, set forth in remarkable words. He was described in prophecy, as one who would "comfort all that mourn;" and who would give unto them" who mourn in Zion, beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness." "Thus saith the LORD, heaven is my throne and the earth is my footstool, but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word." "The bruised reed will he not break, nor quench the smoking flax." Let those then who are walking in darkness, and troubled in spirit-let all those who are harassed and cast down with manifold temptations and sore inward conflicts, which cause them to express their feelings in groanings which cannot be uttered in words, attend to the gentle accents of mercy which proceed from the lips of Jesus. Unworthy and wretched as you feel yourselves to be, he passes you not by. He addresses you, not in the language of reproach or condemnation, but in that of tender affection. Yes, he calls you also to come unto him.

II. Having considered the objects of the invitation, let us now contemplate the character of Him from whom it proceeds. And though we need to know more than the name of this divine person, yet even this is" as ointment poured forth." His name is EMANUEL, GOD WITH US. Said the angel to Joseph, "Thou shalt call his name JESUS, for He shall save his people from their sins." When our Lord put it to his disciples to say who he was, Peter, in the name of his brethren, answered, "Thou art the CHRIST, the Son of the living God." And because he was born of a woman, and made flesh, he often speaks of himself as THE SON OF MAN. The prophet Isaiah, when he speaks of the Child that should be born, and of the SON that should be given, adds, " And his name shall be called Wonderful, Counsellor, the mighty God, the Everlasting Father, (or rather, the Father of Eternity) the Prince of Peace."

And in the sublime vision which John had of the white horse, "He that sat upon him was called FAITHFUL and TRUE. His eyes were as a flame of fire, and on his head were many crowns, and he had a name written that no man knew but he himself. And He was clothed in a vesture dipped in blood, and his name is called THE WORD OF GOD." He is also styled "KING OF KINGS AND LORD OF LORDS." And as his names indicate the dignity of his person, so they do the benign offices which he executes. He is the REDEEMER-THE SAVIOURTHE ONE MEdiator-the GREAT HIGH PRIEST-THE ADVOCATE THE GREAT SHEPHerd of the sheep-THE JUDGE OF QUICK AND DEAD. Immediately before He uttered the gracious invitation which we are considering, He had declared his divine knowledge and power. "All things are delivered to me of my Father; and no man knoweth the Son but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him." None but He who was God with God, in the beginning, could utter these words without the highest blasphemy. But He who was in the "form of God, thought it no robbery to be equal with God." And if our Redeemer was not omnipotent his people could not trust in Him; if He was not omniscient it would be vain to call upon Him. In Christ there is the most wonderful union of majesty and condescension; of heavenly glory and human sympathy and tenderness. While He claims to be "God over all," He is not ashamed to call us brethren. He took not on him the nature of angels, but the seed of Abraham. And the reason why we may come boldly to the throne of grace is, because "we have not an high priest which cannot be touched with the feeling of our infirmities.” And the reason which he assigns here, to induce us to come to him without hesitation, is, that he is "meek and lowly in heart.”

III. How must we come? Not by a bodily approach, for this is impossible. Where Christ now is we cannot come : and a local approach, if it were practicable, would be useless. Many came near to the Saviour, when he sojourned on earth, who never derived any benefit from him. His worst enemies and murderers came in contact with him, when they seized, bound, buffeted, scourged, and crucified the Lord; and the traitor Judas lived in his family, and travelled in his company, for years, and kissed him in Gethsemane; but this will only serve to render his doom the more intolerable. It had been better for that man never to have seen Jesus-yea, never to have been born.

Coming to Christ is undoubtedly an act of the rational soul,

irrespective of the body. It is a spiritual approach, in which the Saviour is apprehended by the enlightened mind in his true character. It is a full persuasion that He is indeed the Son of God, and Saviour of the lost. It is the act of a convinced, distressed soul, flying from the coming wrath, to take shelter under the outstretched wings of his mercy. It is an exercise of humble confidence in the Redeemer of sinners, that He will deliver it from all the evils which are felt or feared. There is nothing difficult in this act to the soul under the influence of the Holy Spirit; nor does it require a long time. It is executed as quick as thought. It is nothing else but the soul's cordial consent to receive Christ as a complete and only Saviour. The weary and heavy laden sinner, when almost overwhelmed with the burden of his guilt, having sought relief from other quarters, at length hears the kind invitation of Jesus, "COME UNTO ME;" and being enabled to give full credit to the truth and sincerity of the call, and to see the excellence and suitableness of Christ as a divine Saviour; and being persuaded, that every blessingeeded to secure eternal salvation, is treasured up in Him, receives Him, as He is freely offered in the Gospel, and willingly commits all its immortal interests into his hands; and resolves to submit to him and obey him, in all time to come. In all this, the soul, though operated on by an Almighty power, is conscious of no restraint, unless it be the sweet constraint of the love of Christ. There is, indeed, an irresistible drawing towards Christ, but the more powerful it is, the more freely does the soul seem to act. Under the sweet influence of grace, the affections spontaneously go forth to Him, who now appears altogether lovely; and the weary soul experiences a sweet rest, by casting all its burdens on the Lord. The principal act of faith is an act of trust. "Blessed are all they that trust in Him." And having once tasted this blessedness of confiding in Christ, we never think of seeking any other refuge. The believer is not only persuaded, that He is THE WAY, but the ONLY WAY. On this account, He is prized above all price. "To you who believe he is precious." Well may the name of Jesus sound sweet to the believer's ear, because there is "no other name under heaven by which we must be saved." No wonder, that he values above rubies, or kingdoms, that elect and precious corner stone-though rejected by the proud and self-righteous-which God has laid in Zion, because he is sure, that it is a safe foundation on which to build for eternity; and because he is persuaded, "that other foundation can no man lay than that which is laid, which is Christ Jesus."

Coming to Christ, is not an act to be performed only once, but to be continually repeated. Every day we need his aid; and every hour we should have recourse to Him by some confiding or grateful act. This access, once obtained, the intercourse should be continually kept open. He allows his disciples the privilege of friends, to come as often as they will; and he invites them to come with freedom and confidence to his throne of grace, "to obtain mercy and find grace to help in time of need." So intimate and endearing is the intercourse between Christ and believers, that there is a mutual indwelling: Christ in them, the hope of glory-and they in Christ as members of his body, or as branches engrafted into him, THE TRUE

VINE.

But, perhaps, the anxious inquirer still asks, "How must I come?" To which I answer-come poor and naked, and helpless, and unworthy-come renouncing all dependence on your own righteousness. If you attempt to come with a price in your hands, you will be rejected. Christ must be acknowledged and received as our only Saviour. He will have nothing to do with those who place any confidence in their own works, or in their religious privileges. He will not save you on account of your natural amiableness; or on account of your moral honesty, or diligent attention to external duties. You cannot in these respects go beyond the rich young ruler in the Gospel, and yet he lacked one thing," and that was the main thing. In the punctilious observance of external duties and rites, you cannot exceed the Scribes and Pharisees, and yet your righteousness must exceed theirs, or you can never enter the kingdom of heaven. You must come to Christ for wisdom, righteousness, sanctification, and redemption. As long as sinners think that they are "rich and increased with goods, and have need of nothing," they will not come to Christ; but when they are convinced that they are poor, and wretched, and blind and naked," they will be inclined to hear his counsel, and come unto him, "to buy gold tried in the fire that they may be rich, eye salve that they may see, and white raiment that they may be clothed, and that the shame of their nakedness appear not." In short, delay not that you may make yourselves better or prepare your hearts for the reception of Christ, but come at once-come as you are. If you are sick, apply at once to the physician. If you are defiled, come to the fountain opened for sin and uncleanness. If you are bur dened with guilt, come to a crucified Saviour, whose blood cleanses from all sin. If you are miserable, Christ promises you rest if you will come to him. Are you kept back by a

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cious assurance,

decp sense of unworthiness; this is the very reason why you should come. Christ came to save sinners. The deeper your guilt, the greater your need of just such a Saviour. He saves none because their sins are small; he will reject none because their sins are great. He is as willing to receive the penitent who is the chief of sinners, as the amiable youth whose life has been stained with no acts of gross transgression. Where sin has abounded, grace shall much more abound. "This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners, of whom," says Paul, “I am chief." Come then with confidence, trusting in that gra"Him that cometh, I will in no wise cast out." But as your case is urgent and dangerous, let me intreat you to come speedily. Make no delay. In such a case, delays are dangerous. Now is the accepted time. Now is the day of salvation. Enter while the door of mercy is open. Work out your salvation while it is day, before the night cometh when no work can be done. And the work which you are required to perform, is to believe on him whom God hath sent. You have no need to leave your seat, to perform this act. "Believe in the Lord Jesus Christ and thou shalt be saved.' Help is near. The Deliverer is present. Application to Him is as easy now as it ever can be. Take words and return unto Him. Fall down before him with confession and humble supplication; "for he that calleth on the name of the Lord shall be saved." Venture on him, for you are perishing where you are, and you will but perish if He should slay you. But if you are rejected and spurned from his feet, you will be the first; but such a thing cannot be; for God cannot lie, and he hath promised to receive the soul that comes.

IV. WHAT WILL BE GAINED BY COMING TO CHRIST? One thing only is promised. "Come unto me all ye that labour and are heavy laden, and I will give you REST. But in this one thing, every thing good is included. They only can be said to be at rest, who are in a state of happiness; and true happiness can only be found in the favour and love of God. Can that man be said to be at rest, whose sins are unpardoned, whose passions are unsubdued, and on whom the wrath of God abides? "There is no peace, saith my God, to the wicked." "The wicked are like the troubled sea, which cannot rest, whose waters cast up mire and dirt." Wicked men are like the evil spirit which went through dry places, seeking rest and finding none. They are in constant pursuit of a phantom, which forever eludes their grasp. There is in this world no foundation of solid rest. To be preserved from perpetual agi