to all men without exception; for it is addressed to those "who have no money;"-to those who are spiritually poor and needy ;-and under this description what son of Adam is not comprehended? The offers of the Gospel are made to all, though none will eventually secure its promised benefits but such as seek them with earnestness and diligence, according to the prescribed conditions. But to whom then is the blame of failure to be attributed? Shall it be said that it attaches to him who gives the invitation? Impious and absurd idea! No; it is confined to those who either carelessly or perversely reject it. The fault is theirs, and theirs only. All are called to partake of the living water, but none are compelled. All are mercifully directed to the "wells of salvation;" but, if any one refuse to seek them, the folly of his choice must light upon his own head. In these wells there is an abundant supply for all: but the living water must be drawn out of them; and, if we decline the labour necessary for this purpose, it is but just that we should go without the reward.

With regard to bodily provision, it is impossible for any one to remain long without it, and not so to feel his want as to become importunate for relief. And might it not be expected that similar would be the case of those who are

destitute of "the meat that endureth to eternal life?" Might it not be expected that no one could stand in need of pardon, moral purification, hope and peace with God, without being fully aware of his forlorn condition, and seeking the means through which salvation and happiness are to be found? Here, however, the case is different. Here many are without bread, who do not hunger; many are without water, who do not thirst; many are without money, who are not sensible of their poverty. They labour under the most surprising self-delusion. Though in the sight of God," wretched, and miserable, and poor, and blind, and naked," they yet imagine that they are "rich, and increased with goods, and have need of nothing." Their danger consists in a deplorable ignorance of their real state. They have no due sense of the infirmity and corruption of their nature; no just conceptions of the extent of the divine law; no correct view of the measure of their own actual disobedience. They feel no need of a Redeemer to atone for their transgressions; no need of a Divine Purifier to sanctify their hearts. They have no have no proper proper feeling of their responsibility before God; no due impression of the shortness of time, and the awful importance of eternity. Yet such too are included in the invitation of the text; for that

invitation is addressed to all, without respect of persons. It is given without partiality, though

not without conditions.

III. This leads me to consider, thirdly, the terms of the invitation itself.

There is one thing to be particularly noticed in this invitation of the prophet. The offered blessings, though evidently not to be obtained without care, diligence, and industry, on the part of man, are represented as proceeding from the pure mercy and beneficence of God. "Come ye," says the prophet, “buy and eat.” Thus these blessings are to be sought and purchased. Yet they are to be had "without money and without price." An apparent contradiction, you will say. say. It is indeed only an apparent, not a real one; and the difficulty is soon removed. The benefits of the Christian covenant, though not to be secured without diligence and exertion, are not obtained by virtue of our own merit and desert. They imply labour, but exclude boasting. They are bestowed out of pure kindness and compassion; without any claim of right in the receiver of them, or any stain of injustice chargeable on the giver, though they had been withheld.

Such are the terms and tenor of the covenant of redemption. It is every where described in the light of a boon of mercy-as a gift which God might have withheld, without bringing

the slightest reflection on his justice and his holiness. Thus the Gospel is termed "the Gospel of the grace of God." It is also denominated, simply, "the grace of God,"--" his gift by grace,"-" his free gift." It is a dispensation expressive of his goodness and compassion towards his offending creatures. In sending Christ to die for our sins, he has "commended his love towards us," displaying it in the clearest light, and to the greatest possible advantage.

In truth, had this doctrine been less expressly and less frequently inculcated, it would still have been apparent from the moral condition of mankind, as described in the sacred oracles, and confirmed by general observation and experience. If man be a transgressor of God's law; if he have widely departed from the purity in which our first parents were created; if he have justly incurred a sentence of wrath and condemnation; how can any room be left for a claim of merit, on the part of this fallen being? To speak of a sinner being entitled, upon the ground of right, to the favour and forgiveness of his God seems as absurd as it would be to speak of a violator of human laws having a claim to pardon from his prince, and recompense from his country. Who would not smile in derision of such a pretence, supposing it to be preferred? Yet the pride

and self esteem of man, in the presence of his Maker, are a greater outrage to all our notions of what is right and proper. The insult offered is far more inexcusable in the one case than in the other, because the rank and authority of the offended party are infinitely greater, and the guilt of the offender is more accumulated.

Thus man, in his present state, can have no such recommendation, in the sight of God, as may entitle him to salvation and eternal life, on the basis of his own doings and deserts. Had he continued innocent and upright, the reward of obedience would have been his due; though, even upon this supposition, his obedience, proceeding but from a right use of those faculties and opportunities which he had derived from his Creator, could not have left him much whereof to glory. But, fallen as he is, what can he do but cast himself on the mercy of heaven? What confession becomes him but that of the returning prodigal-" Father, I have sinned, and am no more worthy to be called thy son?" What plea can he prefer but the gracious promises of the Gospel? And what price for his ransom can he offer but that which Christ has paid?

Yet let us not hence suppose that we have little to do, in order to obtain eternal life. Let us not imagine that, because we have, strictly speaking, no merit before God, we may resign