live. "Come unto me, all ye that labour, and are heavy laden, and I will give you rest," Matt. xi. 28. Fall on your knees before him. Acknowledge the grace that calls you, and bids you welcome. This is what the gospel requires, and what the interests of your soul demand. Thus,

then,

"Faith

VII. "Yield yourself unto God." towards the Lord Jesus Christ" is the one means of access to God, and the first expression of submission to him. With your eye fixed on the

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one Mediator," confess your sins unto God. Acknowledge the guilt of your past rebellion and unbelief. Deplore the hardness of your heart, and the feebleness of your desires after God. Looking unto Jesus," declare your sorrow for the past, and your humble purpose to walk henceforth in " newness of life.' Plead the promises of God, which are all yea and amen in Christ Jesus." Rest not until you have come nigh unto God, and have told him all that is in your heart. Wrestle fervently with him. Call him Father, and trust him with a filial love. Turn unto him with your whole heart. Low at his feet record your resolution to forsake sin, to mortify the flesh, to deny yourself, to come out from the world, to resist the devil, and to keep the commandments of God; whilst you "press towards the mark for the prize of the high calling," having your affections set upon things above, and not on things on the earth." If you still shrink from this course, because of some inward aversion to it, then, alas! it is too manifest that your heart is yet "hardened through the deceitfulness of sin;" and again I must call upon you to con

sider your ways," and to "flee from the wrath to come. O! must you yet be told that "there is no peace to the wicked," Isa. xlviii. 22; no salvation for the impenitent; no heaven for the unholy? But if you hang back through fear, through distrust of yourself, through an apprehension that you will fall away, and your latter end be thus worse than the beginning, I have to remind you that you are not called to this new service in your own strength; that you are not sent on this warfare at your own charges. Well might you then ask, "Who is sufficient for these things?" Your "sufficiency is of God," who has said, "My grace is sufficient for thee; my strength is made perfect in weakness," 2 Cor. xii. 9. Henceforth you are to live by prayer.

VIII. "Ask, and it shall be given you." Ask in the name of the Lord Jesus. Ask in faith, nothing doubting. Ask with simplicity of mind, and stedfastness of purpose. Ask earnestly, feeling the value of what you seek; and perseveringly, as one that can take no denial. Ask pardon for all your guilt, and strength in all your weakness. Ask "wisdom profitable to direct" in all your difficulties, and " grace to help in every time of need." Ask support under every trial, and deliverance out of all temptations. Ask to be faithful unto death, and finally to enjoy "the crown of life." God commands you to ask. Jesus encourages you to ask. The Holy "Spirit helpeth your infirmities" to ask. around to rejoice when you ask.

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Angels hover The whole re

deemed church of God on earth and in heaven persuades you to ask. 'Ask, and it shall be "Faithful is he who hath promised,

given you.'

who also will do it." You are not straitened in God. Be enlarged in yourself. "Pray without

ceasing."

In endeavouring thus to become “ a doer of the word" as distinguished from "a hearer only," guard against the insidious workings of pride. All this is necessary as means to an end; but there is nothing meritorious in it; and you must take care that you do not make a righteousness of it. Salvation is "of faith, that it might be by grace." "Eternal life is the gift of God, through Jesus Christ our Lord." Means are important in this as in all other departments of the divine government; but the blessing, here as every where, is from God; free, as it is undeserved, whilst certain, when it is rightly sought. Let your heart be established then to seek the Lord; and from this hour, let your solemn decision be taken, that whatsoever others do," as for you, you will serve the LORD."

DIFFICULTIES ΤΟ BE

IX.

SURMOUNTED IN COMING

TO DECISION.

When the Saviour exhorts us to "strive to enter in at the strait gate," he implies that there are difficulties to be surmounted in becoming a Christian. "He knew what is in man ;" and saw how violent a struggle it would require against self and sin, to secure a cordial embrace of the gospel, and a thorough obedience to him

self. This by no means militates against the freeness of gospel mercy. Every difficulty is removed out of the way of the sinner's return to God, except those which originate with himself. God is sincere. The offers of salvation are large and free. The provision is suitable and sufficient. The encouragements to come and partake of it are the strongest which divine love can suggest, and are most openly and universally advanced. The invitations are repeated with the utmost frequency, in every conceivable variety of form; they are adapted to every diversity of case, and are urged by the most powerful arguments. Numerous examples of successful application to Christ are adduced; examples of even the very chief of sinners; whilst not one case of a contrary character can be alleged. In a word, the gate is thrown open, and all that persuasion can do to induce men to enter, is done. But they all with one consent begin to make excuse.' Every man has some objection to urge, some difficulty to start. You know that this is the truth. These difficulties vary in different individuals, both as to their particular character, and as to their degree of influence and power; but they are all found to be serious hindrances to salvation. You would be a Christian, were it not for something or other that is a difficulty to you. You are "almost persuaded;" still this implies reluctance at some point. There is some reason why you are not altogether a Christian. reason is with yourself. "Who hath bewitched you that ye should not obey the truth, before whose eyes Jesus Christ has been evidently set forth, crucified and slain among you?" What

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ever it is, the cause is a sinful one; unreasonable and unholy in its aspect on God, and fearfully injurious to yourself. If this can be shown you, may I not hope that your reluctance to serve God will be overcome? You must already have felt

that many of your difficulties have been indirectly

met as I have proceeded. It remains that some of the most common ones be selected, and more particularly exposed.

I. The first class of difficulties which I shall mention is those which are founded upon the supreme claims of religion. It is urged upon your attention as the "one thing needful." Every thing that is contrary to it, or inconsistent with it, must be abandoned for its sake. Your whole character and deportment, every social affection, and every worldly engagement, must be regulated by its principles. You must enter upon the service of God with your whole heart, and sanctify every acquisition and every talent to his glory. In a word, if you become a Christian, you must henceforth practise self-denial at every point, and spend your life on earth in preparation for eternal life in heaven. Now this is too much. There is some sin from which you cannot part. Or, there is some self-gratification which you cannot renounce. Or, there is something in the terms of acceptance with God to which you cannot submit, or some part of the obedience that God requires which you cannot render. But are the claims of religion too comprehensive and exclusive? Ought you to stumble at this "stumbling stone?" Do you act wisely in making this "a rock of offence?" Think, for a moment, what religion is. It is right feeling and right conduct towards God, yourself,

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