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And now I see you again. You are not only poor, but you are maimed. There was a time when you thought you could work out your own salvation without God's help, when you could perform good works, attend to ceremonies, and get to heaven by yourselves; but now you are maimed, the sword of the law has cut off your hands, and now you can work no longer; you say, with bitter sorrow–

"The best performance of my hands,<br>
Dares not appear before thy throne."

You have lost all power now to obey the law; you feel that when you would do good, evil is present with you. You are maimed; you have given up, as a forlorn hope, all attempt to save yourself, because you are maimed and your arms are gone. But you are worse off than that, for if you could not work your way to heaven, yet you could walk your way there along the road by faith; but you are maimed in the feet as well as in the hands; you feel that you cannot believe, that you cannot repent, that you cannot obey the stipulations of the gospel. You feel that you are utterly undone, powerless in every respect to do anything that can be pleasing to God. In fact, you are crying out–

"Oh, could I but believe,<br>
Then all would easy be,<br>
I would, but cannot, Lord relieve,<br>
My help must come from thee."

To you am I sent also. Before you am I to lift up the blood-stained banner of the cross, to you am I to preach this gospel, "Whoso calleth upon the name of the Lord shall be saved;" and unto you am I to cry, "Whosoever will, let him come and take of the water of life freely."

There is yet another class. You are halt. You are halting between two opinions. You are sometimes seriously inclined, and at another time worldly gaiety calls you away. What little progress you do make in religion is but a limp. You have a little strength, but that is so little that you make but painful progress. Ah, limping brother, to you also is the word of this salvation sent. Though you halt between two opinions, the Master sends me to you with this message: "How long halt ye between two opinions? if God be God, serve him; if Baal be God, serve him." Consider thy ways; set thine house in order, for thou shalt die and not live. Because I will do this, prepare to meet thy God, O Israel! Halt no longer, but decide for God and his truth.

And yet I see another class,–the blind. Yes, you that cannot see yourselves, that think yourselves good when you are full of evil, that put bitter for sweet and sweet for bitter, darkness for light and light for darkness; to you am I sent. You, blind souls that cannot see your lost estate, that do not believe that sin is so exceedingly sinful as it is, and who will not be persuaded to think that God is a just and righteous God, to you am I sent. To you too that cannot see the Saviour, that see no beauty in him that you should desire him; who see no excellence in virtue, no glories in religion, no happiness in serving God, no delight in being his children; to you, also, am I sent. 

Ay, to whom am I not sent if I take my text? For it goes further than this–it not only gives a particular description, so that each individual case may be met, but afterwards it makes a general sweep, and says, "Go into the highways and hedges." Here we bring in all ranks and conditions of men–my lord upon his horse in the highway, and the woman trudging about her business, the thief waylaying the traveller–all these are in the highway, and they are all to be compelled to come in, and there away in the hedges there lie some poor souls whose refuges of lies are swept away, and who are seeking not to find some little shelter for their weary heads, to you, also, are we sent this morning. This is the universal command–compel them to come in.

Now, I pause after having described the character, I pause to look at the herculean labour that lies before me. Well did Melanchthon say, "Old Adam was too strong for young Melanchthon." As well might a little child seek to compel a Samson, as I seek to lead a sinner to the cross of Christ. 

And yet my Master sends me about the errand. Lo, I see the great mountain before me of human depravity and stolid indifference, but by faith I cry, "Who art thou, O great mountain? before Zerubbabel thou shalt become a plain." Does my Master say, compel them to come in? Then, though the sinner be like Samson and I a child, I shall lead him with a thread. If God saith do it, if I attempt it in faith it shall be done; and if with a groaning, struggling, and weeping heart, I so seek this day to compel sinners to come to Christ, the sweet compulsions of the Holy Spirit shall go with every word, and some indeed shall be compelled to come in.



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