the wanderers from the fold of grace: and when the slave of sin breaks his fetters, and through grace given unto him, falls repentant and humbled at the foot of the cross, then joy is felt in the court of heaven, and the seraphic choir give praise, and honour, and glory, to “Him who sitteth on the throne, and the Lamb;” [38d] because a poor sinner has been turned, by the marvellous grace of the Gospel, “from darkness to light, and from the power of Satan unto God; that he may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in Christ Jesus.” [39a]

The gracious and unmerited invitations of Divine mercy are addressed to all sinners by “God our Saviour, who will have all men to be saved, and to come unto the knowledge of the truth.” [39b]  Let not therefore any one say, my sins are too great to be forgiven; this is to limit the atoning efficacy of Christ’s blood, which is illimitable: let not any one say, I am not yet fit to come unto Christ; this is to mistake the nature of the Gospel, which is designed to remedy man’s natural unfitness: but let all betake themselves to Christ for pardon of past sins, through His blood; and for strength against future temptations, through His grace.  Nor let it be thought that these observations apply only to gross sinners.  One description of man’s natural condition, and only one, applies to the whole human race;—“All have sinned and come short of the glory of God:” and one means of restoration to the lost favour of God, and only one, is offered to the whole human race;—the “being justified freely by His grace, through the redemption that is in Jesus Christ: whom God has set forth to be a propitiation, through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God.” [40a]  Those who refuse to come unto Christ as sinners, stand self-excluded from all benefit of His atonement.  To such the Saviour addresses the words,—“Because thou sayest I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.  I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve that thou mayest see.” [40b]  Man’s natural weakness and sinfulness is the fundamental truth on which the Christian plan of redemption is built; for if he had possessed inherent power to overcome his natural depravity, and keep the commandments of God, the sacrifice of Christ would not have been necessary for the atonement of his sins, and for his escape from eternal condemnation.  Did we not know that pride, based upon a poor and defective system of morality, generally shows the most decided hostility to the humbling doctrines of the Gospel, it would hardly be believed that any would refuse to come to Christ as sinners.  How much at variance are such self-righteous feelings with the spirit of the confession of our Church, in which, under the appropriate and affecting figure of sheep wandered from the fold, we are accustomed to entreat the pity, protection, and guidance, of the great “Shepherd of our souls.”  There are two considerations, however, which may, with the Divine blessing, if duly weighed, bring such persons to the foot of the cross with deep self-abasement and acknowledgment of sin: one is, that in the Gospel the motive determines the value of an action; and the Christian’s motive is, to do all to the glory of God: the other is, that man is accountable, not only for his actions, but for his omissions; not only for every idle word, but for every sinful wish; nay, more, for every impure thought indulged and cherished.  Let those who think their failings few and venial, their merits great, and deserving of reward, apply to their lives these two great tests of Christian holiness—praying, at the same time, to “the Father of lights,” for grace and knowledge: and if they be not brought to admit, that “in many things we offend all;” [41] if it be not the language of their hearts, “We acknowledge and bewail our manifold sins and wickedness, which we, from time to time, most grievously have committed, by thought, word, and deed, against thy Divine Majesty, provoking most justly thy wrath and indignation against us;”—they are ignorant of the spirit of the Gospel, and far from the kingdom of God.  For, like the Jews of old, “they have a zeal of God, but not according to knowledge: for they, being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.  For Christ is the end of the law for righteousness to every one that believeth.” [42a]  “That no flesh should glory in His presence.  But of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption; that, according as it is written, he that glorieth, let him glory in the Lord.” [42b]