effectual to salvation are adapted in themselves to produce a salutary influence, and for this reason the outward observance of them is better than total neglect. There is more probability that the man who pays an external regard to religious ordinances will be converted, than there would be if he should neglect the Sabbath and openly disregard the gospel. But although the instructions just noticed are important in their place, what have they to do with repentance and faith? Should we direct an obstinate child to pursue this course, in the hope of becoming reconciled with his injured father ? Does not such counsel divert the attention from the one thing needful? The apostles never direct the sinner to do something preparatory to reconciliation with God, but immediately enforce the duty of repentance. (4.) It is very common for the anxious inquirer to seek for deeper conviction, in the hope that it will lead to conversion. This is an error. If he is fully sensible of his lost condition ; if he realizes the truth, that in Christ alone is redemption through his blood; the forgiveness of sins according to the riches of his grace, what need has he of more conviction? And what would it avail if he had ? The fallen angels are fearfully convinced of their condemnation and ruin; but, although they tremble, they do not cease from rebellion. The sinner may realize the greatness of his guilt and misery till flesh and heart fail, and yet not make his peace with God. Conviction is no Saviour. The Scriptures do not direct us to seek conviction : Seek ye the Lord while he may be found; call ye upon him while he is near.

(5.) It is natural for the awakened sinner to conclude, from the greatness of salvation, that conversion requires considerable length of time. This dangerous error has been inculcated by many religious teachers. The passage from death to life, has been sometimes compared to the journey the children of Israel through the wilderness to the promised land. But many of the Israelites died in the wilderness, and many sinners will perish in the way, if they are long in the work of reconciliation. There is no parallel between the transition from sin to holiness and the journey from Egypt to Canaan. The instances of conversion recorded in the Scriptures are sudden. So it was at the Pentecost; and so it was with the jailor. Even Paul, in his own judgment the chief of sinners, spent but three days between the terrible light of conviction, and the marvellous light of God's countenance. I do not remember a solitary case, under inspired teaching, of a long space between conviction and reconciliation. There need not be. The sinner accomplishes nothing, in the work of salvation, till the immediate

purpose of submitting to Christ is formed and executed. Then the work is done at once.

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Nothing is gained by waiting, but on the contrary, the heart is hardened—the Spirit is grieved—imminent danger is incurred. The Holy Ghost saith, (Heb. 3. 7.) To-day, if ye will hear his voice. (6.) The heavy laden sinner is liable to become weary with excessive anxiety, and despair of salvation. Every avenue of escape seems to be closed. The hail has swept away the refuges of lies—the waters have overflowed the hiding place—“ shade after shade of deepening gloom descends," and misery seems to be his, merited and inevitable portion. Thus it is that God, in his wisdom and mercy, shuts us up to the faith, and constrains us to throw ourselves down at the feet of Him who came to save that which was lost. Here salvation flows like a river, and “whosoever will, let him take the water of life freely.” Come unto

ye that labour, and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me: for I am meek and lowly in heart; and ye shall find rest unto your souls. (Matt. 11. 28.) Come now, and let us reason together, saith the Lord : though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. (Isa. 1. 18.) Who can yield to despair, in the hearing of such promises? Perishing sinner! you must submit to God; and tủe moment this is done, salvation is yours. You know how to become reconciled with an innocent, injured friend. Will you go to your injured, heavenly Father, with confession, and weeping, and submission, that you may receive his forgiveness, and fill the angels with joy? Will you do this to-day? The cares and allurements of the world are numerous

- the devices of Satan are many—life is a vapour -the Spirit will not always strive.

6. Take heed ; for mercy is like a rainbow, which God set in the clouds, to remember mankind: it shines here, as long as it is not hindered; but we must never look for it after it is night, and it shines not in the other world. If we refuse mercy here, we shall have justice to eternity.”* “ Satan labours," says the pious Gurnal, “to put off the sinner with delays. Flitting thoughts of repenting he fears not. He can give sinners leave to talk what they will do, so that he can keep such thoughts from coming to a head, and ripening to a present resolution. Few are in hell but what thought of repenting, only they could not fix upon the time in earnest, when to do it. The command saith: Now repent. God saith : “ Today, while it is called to day.” Satan saith : “ To-morrow.” Which will you obey, God or him? Thou sayest, thou meanest at last to do it; then why not now? Which is the morrow thou meanest? Thou hast but a day in thy li for aught thou knowest; where then canst thou find a morrow for repentance ?"

Jeremy Taylor.

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CHAPTER VII.

ON ASSURANCE OF HOPE.

We often hear it said, by those who admit the divine origin of the Scriptures, that we do not know what will be our condition in the future state. If any one closes a vicious life, giving at the last moment no evidence of “ good hope through grace," it is thought uncharitable to intimate that he has gone unprepared to his final account. This is practical Universalism ; and the charity which forbids us to express an opinion in such a case is misnamed. What is the ground of this pretended ignorance of the future? It must imply either that the Scriptures are not given by inspiration of God, or that they do not fully reveal the destiny of the departed. If we have not a sure word of prophecy, whereunto we do well to take heed as unto a light that shineth in a dark place, (2 Pet. 1. 19-21.) we have no certain evidence that the soul will ever exist after death : but, if the Bible is divine, we do certainly know that he that believeth shall be saved, and he that believeth not shall be damned. This is admitted by those with whom we are reasoning ; and they must therefore mean that, although it shall be well with the righteous and

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