to Christ, surveys his fulness, and claims a necessary supply. This is granted and the soul is led to sorrow after a godly sort, in that repentance which needs not to be repented of. If darkness brood upon the mind, faith, in order to support it in its gloomy condition, and encourage the hope of a joyful dawn, casts anchor, and wishes, and waits for the day. In this manner does faith influence every part of the believer's life, as might be shown; but the few things mentioned shall suffice at present.

In order to the suitable performance of holy duties, faith draws divine assistance from Christ, and rests on his merit and intercession for the acceptance of them with the Father. But on this I cannot, at present, enlarge, and shall therefore conclude with a few infer

ences.

1. No soul can have any reason, on account of the extent of its wants, to be filled with perplexing doubts and fears, or to give way to despondency, as if no adequate supply were to be obtained. The fulness of the Mediator, is not the fulness of a mere creature, it is uncreated, independent, and knows no bounds. There is ready and easy access to it; and all that are in want are invited to come and receive. Sinners, under a law-work, and alarmed at the extent of their guilt, and the greatness of their danger, are very apt to prohibit themselves from applying to the Saviour, They cannot persuade themselves that God would ever intend to make any provision for such vile miscreants, and incorrigible rebels, as they conclude themselves to be, so do not apply, but verge towards despair. In doing this they proceed very preposterously, and invert the order which God has established. They make the extent of their sin the rule of determining

what they may expect from God; whereas he makes the exceeding riches of his grace the rule. Their error lies not in magnifying their sin too much, but in limiting the fulness of Christ, making it less extensive than their sin. Paul gives such an account of the extent of this grace, as is a sufficient antidote against this fatal error, when he tells us, "That where sin abounded, grace did much more abound." Rom. v. 20. Here the sinner's difficulty is entirely removed; and let him magnify his sin as much as he will, grace is still superior. Believers themselves are sometimes apt to commit the same mistake, through the prevalence of sin, the workings of unbelief, and the abuse of the divine goodness. There is no step they can take that tends more to reflect on the riches and freedom of divine grace, or to injure their own interest. Let me, then, call upon all of you, whatever is your character, your feelings, or your fears, to beware of such improper and unworthy views of the fulness of Christ. You may,-you ought, to indulge a comparison between the measure of your iniquity and the fulness of the Saviour, but keep in your eye the superabounding efficacy of the latter, and what are the designs to be accomplished by it. This will embolden you to come to this fulness under the heaviest distress. See then that you "come boldly unto the throne of grace, that you may obtain mercy, and find grace to help you in the time of need."

2. MUCH attention is necessary on the part of gospel hearers in order to be well acquainted with their spiritual wants. It is very natural for man to reject, or treat with indifference, that of which he thinks he has no need, or from which he can derive no advantage, though his situation may require it. This, when applied to the views which sinners naturally have of their

salvation, is true without an exception. Their minds. are blinded by sin, their consciences are callous and unfeeling, and their hearts are deceitful. Hence they advert neither to their danger nor the cause of it, and entirely overlook that salvation which the gospel offers them. When Christ came to his own, they received him not, they wanted no knowledge of his ways; and, instead of applying to him for salvation, they barbarously murdered him. But had they seen his fulness and felt their own wants, they certainly would have acted a very different part,-they would have cordially received him.

WHEN the gospel reveals salvation to sinners, exhibits Christ with a fulness of salvation in his hand, and invites them to come and receive, it is at least a presumption that they are in need of it. It would certainly be unworthy of God to offer unto men a salvation of which they are in no need; as by doing so he could neither honour himself nor profit them. Surely then, it is reasonable that they investigate their situation with the utmost diligence, lest they perish through negligence, Even believers do not investigate their wants as they ought, and for that reason do not improve the fulness of Christ to their own advantage. Hence their repeated complaints of darkness, fears, weakness and spiritual languor. Ignorance of its own necessities, want of concern and insensibility, are the greatest obstructions to the salvation of the soul, because it has no proper motives to excite it to attend to its interest. No consideration more effectually impels men to exertion, than a sense of want and danger. Supine indifference is shaken off, and any means which encourage hope, are speedily adopted. We see with what importunity the blind and afflicted applied to Christ for relief. When

he asked the blind man what he wished him to do for him, he received this answer, "Lord, that I may receive my sight." The woman of Canaan solicited him thus for her daughter, "Have mercy on me, O Lord, thou son of David." So also the two blind men by the way side. Their importunity arose from a sense of their distress. Were gospel hearers equally sensible of the state of their souls, they would give it a very diffe. rent reception from what they do. The Jailor felt where he stood and cried out, "What shall I do to be saved?" When the three thousand, Acts ii. were alarmed they cried out to Peter, &c. "Men and brethren, what shall we do?" When Christ, in the most pathetic and moving language, solicited the company of the spouse, she put him off with a silly excuse, "I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?" She could not relish his company because she then felt no need of him. Afterwards, however, when in a better frame, and her feelings more sensible, she discovers the greatest anxiety to obtain his presence. My soul fainted when he spoke; I sought him, but I could not find him; I called him, but he gave me no answer." Meeting the daugh. ters of Jerusalem she accosts them thus, "I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, I am sick of love." Song v. 3, 6, 8.

LET me then call upon all of you to attend to your condition. Let no object engage your attention so much as your own situation, and the wants of your souls. Your temporal concerns may be important, and your necessities urgent, but they are not to be put in competition, with the affairs of your souls. What will it avail you to amass even the whole world at the expence of your souls? Such an acquisition could not accompany you into the world of

spirits, and though it could, would not afford you any enjoyment. Ye unconverted and unconcerned sinners, ponder seriously your condition, that you may acquire à just knowledge of it, and have your minds duly impressed with it. You are sinners,--you are vessels of wrath fitted for destruction, and unless you flee speedily to the ful ness of Christ, you can never be vessels of mercy prepared unto glory, but your final destruction will infallibly overtake you. Be assured your help is not in yourselves,-it is in the Mediator, therefore flee to him speedily. This is the alone way of getting into the favour of your Judge, at whose tribunal you must finally appear. Think not that you shall now treat with contempt, the fulness of the Saviour, and then lift up your face with confidence before your Judge. He will treat you then, as you now treat his beloved Son. Will you be able to rise up against him? Will you dare to enter the lists with him? Will you attempt to wrest his glittering sword from his hand, and turn it against himself? Alas! his very looks would make you shrink into annihilation, did he not prevent it. You have a fulness of all grace in the Saviour, freely offered to you, and you cannot desire more, nor does your condition demand it. But if this is undervalued and rejected, let me remind you' that there is in him a fulness of wrath, and that from this you must receive your portion. There is no alternative. Now you have a choice. good and evil, the blessing and the curse, are set before you, that you may chuse; but then you can have no choice. The fulness of the Mediator will be to you a spring shut up, and a fountain sealed. "Beware, then, lest that come upon you which is spoken of in the prophets, Behold, ye despisers, and wonder, and perish.' Then will you see your folly and stupidity; your mad

Life and death,