and affection; of sin, not so much as exhibited in the life, as existing in the secret folds of the heart. A person, thus circumstanced, is in the condition of one who finds he has been sleeping on the brink of a precipice; all his former confidence of safety, which resulted merely from his ignorance of danger, has given place to dread, and he has no thought but, "What must I do to be saved!" In our unconvinced state, we are satisfied with a vague notion of doing our duty, and make that our plea for reward, as we make an equally vague notion of the goodness of God, our plea for pardon, should we egregiously fail in our undertaking. This "doing our duty" has seldom, however, any reference beyond the requirements of society, any actuating motive beyond its opinion, and consequently is entitled to no reward of a higher nature than its applause. Now, when the mind becomes first convinced of a deficiency in duty, its primary impulse is to raise the standard of excellence, and redouble its efforts to reach it. With the young man a reverse. in the Gospel it says, "What good thing shall I do that I may inherit eternal life?" Alas! all efforts to attain peace in this way are vain-"It is as when a hungry man dreameth that he eateth, and he awaketh, and his soul hath appetite." Day after day the little Babel of duties is destroyed, and the disquieted heart repeats the same mournful history; "the good that I would, I do not, but the evil that I would not, that I do." This too is a mournful case, but this too has If the Holy Spirit's first office is to convince of sin, his next, is to supply a remedy; to discover the way of peace; to convince of righteousness of righteousness so complete, that it can satisfy the law of God; so pure, that it can abide the sight of God; so precious, that it can purchase the favour of God; so boundless, that it is sufficient for the whole human race; so free, that it is offered without money and without price; so unconditional, that its only invitations are, "Ask, and ye shall have," and "Whosoever will, let him come." But to whose righteousness can this description ap : F ply? Not to our own, which fades as a leaf, and withers as the green herb; not to that of saint, or prophet, or martyr, though the most illustrious of his brethren; not to that of angel, or archangel, principality, or power, or of all created intelligences in earth or heaven it applies solely to the "Lord our righteousness,"-to him who "did no sin, neither was guile found in his mouth,”—who was offered once, the just for the unjust; "a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world!" Here is the grand and only remedy for spiritual distress; the true balm for a wounded spirit. To believe in Christ, not as heretofore, with a cold, historical assent, but with a deep sense of our own unworthiness, and of his ability and willingness to save to the uttermost; to renounce all hope, and all desire of pardon, unconnected with his atonement; to be, and to be willing to be, a mere recipient of undeserved favour-this is the way of salvation. To attempt to overcome either temptation without, or wrong tempers within, is vain, until we are possessed of that faith which is the only overcoming principle-which is the gift of God; but which, like every other spiritual gift, is promised to the suppliant. An individual desirous of maintaining “a conscience void of offence, both toward God and toward man," is as likely to accomplish this by his own unassisted efforts, as a bird to fly without wings, or a ship to be impelled without sails. Let me beg your earnest attention to the following Scriptures,* though without the enlightening influence of the Spirit that inspired them, even they will fail to afford instruction and consolation. Say not, "it is high, I cannot attain to it ;" * Psalms xxv. xxvii. xxxviii. xxxix. li. lxxxv. lxxxvi. cii. cxix. cxxx. as manuals of devotion. The whole of St. John's Gospel, but more especially the 3rd and 15th chapters, as specifying, the need there is that our nature should be renewed, and the means whereby it must be accomplished. Ezekiel xxxvi. 25-33. Isaiah lv. St. Luke iv. 14-22. xv. Psalm ciii. exemplify the willingness of God to accept all without exception who desire to return to his favour, and also describe his boundless love and compassion. Isaiah liii. Rom. v. Ephes. ii. point out the method in which a fallen creature is to be accounted righteous in the sight of God, and consequently regarded with complacency. it is simple also, and the contrite heart and childlike spirit, are those to which it is especially promised. I have not yet touched upon the point which generally occasions preponderating anxiety, namely, how a person can be placed in a state of moral safety, or, be assured, beyond the possibility of doubt, that he shall not fall into gross dereliction of duty. Believe me, to be immured in a nunnery, or even a dungeon, will not afford this security outward circumstances may preserve from outward crime; but "God regardeth the heart," and this may oppose his will, and neglect his love, as well in the deepest retirement as in the bustle and business of society. Human nature possesses not this security in itself; but I think the following passages will prove to you that such security nevertheless exists. "Not that we are sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God." (2 Cor. iii. 5.) “I can do all things through Christ which strengtheneth me." (Phil. iv. 13.) "If any of you lack wisdom let him ask of God, that giveth to all men |