dote to error. Repentance, therefore, in its first element, is of God, as well as in the specific truth revealed to produce it, and in the dispensations by which that truth is brought to bear on the sinner. Accordingly, when Peter rehearsed to the church at Jerusalem the reception of the gospel by the Gentiles, the disciples glorified God, because that to the Gentiles also 'he had granted repentance unto life.'

We have now only to enquire how, or by what truth, does God grant repentance? We answer, by the truth as it is in Jesus. In Acts v. 31 we read, that Him hath God exalted with his right hand, a Prince and a Saviour, to give repentance to Israel, and forgiveness of sins.' Here, then, it is plainly stated to be through Jesus, as the Saviour, that the sinner is brought to repentance; and this taken in connexion with the Redeemer's commission, as expressed in Luke xxiv. 46, 47, Thus it behoved the Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in his name among all nations,' it is most distinctly manifest that it is by the proclamation of the gospel of Jesus, and its reception by the sinner, that he becomes the subject of this all-important change. The facts of the day of pentecost fully corroborate this-the apostle preached the gospel, then called upon the people to repent; and they who gladly received the apostle's word, were added to the saved. So is it in the experience of every converted person. It is by receiving the gospel testimony, that the mind, feelings, and conduct toward God are changed from the wrong to the right. It is by receiving the truth as it is in Jesus, that the sinner comes to think rightly of God, of himself, and of sin-that he comes to see God in his true character, as at once infinitely holy, just, and good; and himself as unqualifiedly unrighteous; and sin as exceeding sinful. By receiving the Gospel, he perceives the unspeakable love of God-he sees it as the all-pervading attribute of his character-he perceives it flowing out to him, the sinner, carrying before it the enmity of his heart, washing away all his sins, filling him with sorrow at ever having sinned against such a God of love, and at the same

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time inspiring him with the peace of forgiveness, and the joys of salvation.

Yes, dear reader, it is by receiving into your heart by faith the gospel of the grace of God that your mind shall be completely changed toward him. By so doing, you shall experience all we have now said. Now, then, turn your thoughts to Jesus. Behold him as God's gift to youbehold him given up to death for you-behold him suffering that God might extend forgivenness to you-and your mind cannot but be changed into a right state toward Jehovah-you cannot but regard him with heartfelt gratitude-you cannot but regret ever having sinned against him-you cannot but rejoice in his love-and you cannot but be constrained to obedience by his kindness.

Do not seek repentance in any other way than this. Remember nothing else can effect your repentance. Rom. ii. 4, tells you that the goodness of God leads you to it. Yet Luke xvi. 30, 31, tells you that if you refuse the written testimony, even the resurrection of the lost would not be effectual to your persuasion. At once then, O sinner, to the gospel. Say not as some have done, that Hebrews xii. 17 teaches you that it is difficult to repent. It does no such thing-it only states the simple historical fact, that Esau found it impossible to change his father's mind, though he begged the change with tears. It says nothing of gospel repentance. Say not that God is unwilling that you repent, for Acts xvii. 30 tells you, that he commands all men every-where to do so; and 2 Pet. iii. 9 tells you, that he is not willing that any should perish, but that all should come to repentance. When, therefore, God has given his Son, his Spirit, and his Word to bring you to repentance, how can you suppose that he is not now wishing you to repent, or that he is withholding any necessary aid whatever? O, then, sinner, now receive the soul-transforming gospel; and by so doing you shall at once experience that repentance without which you must perish for ever.

STRIVING TO ENTER AT THE STRAIT GATE.

It is very remarkable how many incorrect ideas enter the sinner's mind, and prevent him from seeing that salvation is now, through Jesus, absolutely free to him, and only requires his acceptance to be enjoyed. A somewhat common idea of this sort is, that it is only by dint of long continued or painful striving, that peace with God can be experienced. This supposition appears to found itself on a misapprehension of the Saviour's words in Luke xiii. 24, 'Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able.' If, dear reader, you have any difficulty on this point, please attend to the following considerations.

The gate here spoken of does not appear to be the entrance upon the christian state-not the obtaining of peace with God—but the entrance upon that state of blessedness; which commences at the close of the christian's probationary term on earth. This appears very evident from the verses immediately following, which connect with the striving to enter, the rising of the Master of the house, the shutting of the door, the standing without and knocking the appeal to open, the disavowal from within, the professions of past acquaintance, and the final command to depart. Notwithstanding this, it will be said that the Saviour's injunction to strive refers to the present. True. We do not wish to shew that no striving is enjoined, but simply to make it appear what is to be striven for. Now, it is evident that it is not the present acceptance of salvation-not the present obtaining of peace with God-but that entrance into the inheritance, which forms the end of the christian state below, to which the striving refers. The striving, therefore, is rather descriptive of the christian race, or warfare, than of any effort that is necessary to obtain peace with God. The amount of the injunction is, strive, agonize, be in earnest to obtain an entrance through that gate which can admit none but

the faithful followers of the Lord, and which, when closed, can never be opened. It thus refers rather to the path of discipleship, than to that of the enquirer. This is farther supported by the language of the Saviour in Matt. vii. 13, 14, to those who were already his disciples- Enter ye in at the strait gate; for wide is the gate, and broad is the way that leadeth to destruction, and many there be who go in thereat; because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it.' But admitting that the strait gate does signify the first step in the christian state, namely, the obtaining of peace with God-what then? We are simply taught that it is strait as contrasted with the wideness of the gate of detruction. On the one hand we see Jesus, the only way to life eternal; and opposed to him the whole world, with all its philosophisings, pleasures, pursuits, and possessions, leading to endless death. And who does not see the appositeness of the contrast? But here let it be observed, that strait as the gate of life is, it is not too strait for any sinner on earth to pass its portals; and though, compared with the wide world, it is strait, yet it is an open gate-and open, dear reader, for you. And again, let it be remembered that it is not God who has made it strait. That is, there are no obstacles in the path of either the enquirer or disciple put there by God. On the contrary, God has made the crooked places straight, and the rough places plain, so that even a wayfaring man, though a fool, may not err in the way of life. Your difficulties are your own making, dear reader, and not God's. What but your own pride of heart, and love of the world, and of sin-your preference of the praise of men to the approval of God-your own unwillingness to throw aside your personal righteousness as mere filthy rags-your own reluctance to deny yourself; to forego your own name, character, and deeds; and to plead only the name and work of Jesus-what but your listening to any proposals rather than to these, are the obstacles to your immediate enjoyment of peace with God? Understand that it is your own sinful self that you have to strive against, in seeking peace with God. There is nothing whatever on God's part with which you have

to strive. He is infinitely more willing to save you than you are to be saved. He cannot be more ready or willing than he is. The only thing which prevents your being now saved, is your resisting God's method of salvation. So far from you having to strive with God, he is graciously striving with you. Hear, then, O sinner, the warning of God in Gen. vi. 3, 'My Spirit shall not always strive with man.' Consider, that if you refuse to enter by the door of safety, which now stands open to you in Jesus, the time shall speedily revolve when the thread of life shall be snapped asunder, and with it the day of grace and opportunity shall have passed away, the door shall be shut, and you will strive to enter, and shall not be able.

PRAYING FOR THE HOLY SPIRIT.

MANY anxious sinners, instead of directing their thoughts to the Saviour, fix them on other objects, which, however proper and necessary in their respective places, are not what should be looked to in order to the obtaining of peace with God. Not a few of this class of enquirers have all their anxieties centred on the holy Spirit. Their whole mind is taken up in looking and praying for him. That the holy Spirit should be prayed for there can, we apprehend, be no question, and we are assured that no man can too deeply feel his need of the aid and grace of the Spirit of God. But at the same time, a man may expect the Spirit to do for him what is not his province to do-he may look to the Spirit for what he should look to the Saviour-he may maintain a position in which the Spirit cannot benefit him, in which he cannot receive the Spirit, and in which it is vain for him to pray for the Spirit. We know that many do follow such a course as this under mistaken ideas of the office of the holy Spirit-of those to whom he is given, and of the manner in which he is received.

Let us, then, first clearly understand the nature of the