CHAPTER IV.

IF Jesus were still a man of sorrows, not having where to lay his head, Piety might spread him a table and provide him a home. Affection might weave for him the seamless garment, or break the alabaster box of ointment of spikenard, very precious, and so anoint him for his burial. Poverty herself might wash his feet with her tears, and wipe them with her hair. At the end of his sojourn, Wealth might find him a new sepulchre, hewn in the rock, where never man was yet laid. And as a final act of homage, Gratitude might bring her spices and ointments, about a hundred pounds weight, as the manner was of the Jews to bury. But these offerings now, like the last, would all be unseasonable. He needed not the skill of the embalmers when he had risen from the dead, and he requires not our personal ministrations now he has ascended to glory.

Yet are there services still more important, still more essential, which he allows us to

render him, and which he expects at our hands. The spirit of his parting charge to Peter may be considered as extending through all time. "Lovest thou me ?"-" feed my sheep," "Lovest thou me ?"- "feed my lambs," John xxi. 15-17. If he has "other sheep to bring which are not of this fold," to us is intrusted the instrumentality which shall guide them to his feet. And the day in which his church shall have subdued the world to his faith and fear, is that in which "he shall see of the travail of his soul, and shall be satisfied." Isa. liii. 11.

The glory of Christ must be our grand motive while we attempt the conversion of sinners. To save their souls from death is a noble enterprise, but it derives its highest character from the honour which it brings to him who is the resurrection and the life. Is Jesus my Lord? Then others shall obey him. Is he the propitiation for our sins? Then "not for ours only, but also for the sins of the whole world," 1 John ii. 2.

The fact of his infinite sacrifice is the ground of his universal claim; and if we would lay hold of the consciences of men with a firm grasp, we must boldly state it, notwithstanding

EXTENT OF HIS SACRIFICE.

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all the objections of the schoolmen. may suspect our orthodoxy, and others think us mad, but our defence is ready. "For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause. For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again," 2 Cor. v. 13-15.

If metaphysical subtleties prevent our saying to men who afterwards are found to perish in unbelief, "God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities," our theology is not precisely that of the apostolic school, for this is a faithful rendering of the very words of Peter when addressing a most hopeless assembly, Acts iii. 26. His hearers, on that occasion, were persons who had not only rejected the testimony of Christ, but their unbelief having survived the day of Pentecost, they had also bidden defiance to the Holy Ghost. Surely, if any circumstances would justify caution and reserve, such were these. Yet he boldly claims the men who had "denied the Holy One and

the Just," and "desired a murderer to be granted" unto them, and had "killed the Prince of life;" -and he claims them on the broad ground of God's gracious purpose that every one of them should be converted. Many who listened felt the appeal, and the total number of converts soon amounted to five thousand.

In taking this course, Peter only followed the example of his Lord, who, although he "knew from the beginning who they were that believed not, and who should betray him," John vi. 64, said to those who had not the love of God in them, and who would not go to him that they might have life, "These things I say, that ye might be saved," chap. v. 34.

Let our appeals to the consciences of men be equally unfettered, and then, and not till then, we shall "preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus," Col. i. 28. Since he " gave himself a ransom for all, to be testified in due time," 1 Tim. ii. 6, let us, in proclaiming that testimony, tell the world, that God our Saviour "will have all men to be saved, and to come unto the knowledge of the truth," verses 3, 4. If ever we have a right to assume an air of confidence, it

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is when we are treading in the footsteps of inspiration. And where can these be plainer? On few subjects, however, are the notions of the hearers of the gospel so perverse and contracted as they are in relation to the grace of God. Awakened sinners often ask, with intense anxiety, whether they have a right to do that which God has made a matter of solemn, and awful, and universal obligation. A right to repent! when God has commanded "all men, everywhere," to do it? Acts xvii. 30. A right to submit to Christ! when God has sworn that to him every knee shall bow? (Compare Isa. xlv. 21; John v. 21; Rom. xiv. 11.) A right to believe the gospel! when "he that believeth not shall be damned," Mark xvi. 16, and is, in fact," condemned already?" John iii.18.

It would seem that some very plain things/ require to be made yet plainer, ere the world, ere the church itself, will receive them. A pure river of water of life, clear as crystal, proceeds from the throne of God and of the Lamb. The Spirit says, "Come." Then let the bride say, "Come." Let all that hear say, "Come." And then he that is athirst shall come, and whosoever will shall "take the water of life freely." Rev. xxii. 17.