Of such passages the verses before us form one. They contain one of those wide, full, free invitations to mankind, which make the Gospel of Christ so eminently the "good news of God." Let us see of what it consists.

We have, first, in these verses, a case supposed. The Lord Jesus says, "If any man thirst." These words no doubt were meant to have a spiritual meaning. The thirst before us is of a purely spiritual kind. It means anxiety of soul,—conviction of sin,—desire of pardon,— longing after peace of conscience. When a man feels his sins, and wants forgiveness is deeply sensible of his soul's need, and earnestly desires help and relief— then he is in that state of mind which our Lord had in view, when He said, "If any man thirst." The Jews who heard Peter preach on the day of Pentecost, and were "pricked in their hearts," the Philippian jailer who cried to Paul and Silas, "What must I do to be saved?" are both examples of what the expression means. In both cases there was "thirst."

Such thirst as this, unhappily, is known by few. All ought to feel it, and all would feel it if they were wise. Sinful, mortal, dying creatures as we all are, with souls that will one day be judged and spend eternity in heaven or hell, there lives not the man or woman on earth who ought not to "thirst" after salvation. And yet the many thirst after everything almost except salvation. Money, pleasure, honour, rank, self-indulgence,— these are the things which they desire. There is no clearer proof of the fall of man, and the utter corruption of human nature, than the careless indifference of

most people about their souls. No wonder the Bible calls the natural man "blind," and "asleep," and "dead," when so few can be found who are awake, alive, and athirst about salvation.

Happy are those who know something by experience of spiritual "thirst." The beginning of all true Christianity is to discover that we are guilty, empty, needy sinners. Till we know that we are lost, we are not in the way to be saved. The very first step toward heaven is to be thoroughly convinced that we deserve hell. That sense of sin which sometimes alarms a man and makes him think his own case desperate, is a good sign. It is in fact a symptom of spiritual life: "Blessed indeed are they which do hunger and thirst after righteousness, for they shall be filled." (Matt. v. 6.)

We have, secondly, in these verses, a remedy proposed. The Lord Jesus says, "If any man thirst, let him come unto me and drink." He declares that He is the true fountain of life, the supplier of all spiritual necessities,

the reliever of all spiritual wants. He invites all who feel the burden of sin heavy, to apply to Him, and proclaims Himself their helper.

Those words "let him come unto me," are few and very simple. But they settle a mighty question which all the wisdom of Greek and Roman philosophers could never settle; they show how man can have peace with God. They show that peace is to be had in Christ by trusting in Him as our mediator and substitute,-in one word, by believing. To "come" to Christ is to believe on Him, and to "believe" on Him is to come. The remedy

may seem a very simple one, too simple to be true. But there is no other remedy than this; and all the wisdom of the world can never find a flaw in it, or devise a better.

To use this grand prescription of Christ, is the secret of all saving Christianity. The saints of God in every age have been men and women, who drank of this fountain by faith, and were relieved. They felt their guilt and emptiness, and thirsted for deliverance. They heard of a full supply of pardon, mercy, and grace in Christ crucified for all penitent believers. They believed the good news and acted upon it. They cast aside all confidence in their own goodness and worthiness, and came to Christ by faith as sinners. So coming they found relief. So coming daily they lived. So coming they died. Really to feel the sinfulness of sin and to thirst, and really to come to Christ and believe, are the two steps which lead to heaven. But they are mighty steps. Thousands are too proud and careless to take them. Few, alas! think, and still fewer believe.

We have, lastly, in these verses, a promise held out. The Lord Jesus says, "He that believeth on me, out of his belly shall flow rivers of living water." These words of course were meant to have a figurative sense. They have a double application. They teach, for one thing, that all who come to Christ by faith shall find in Him abundant satisfaction. They teach, for another thing, that believers shall not only have enough for the wants of their own souls, but shall also become fountains of blessings to others.

The fulfilment of the first part of the promise could be testified by thousands of living Christians in the present day. They would say, if their evidence could be collected, that when they came to Christ by faith, they found in Him more than they expected. They have tasted peace, and hope, and comfort, since they first believed, which, with all their doubts and fears, they would not exchange for anything in this world. They have found grace according to their need, and strength according to their days. In themselves and their own hearts they have often been disappointed; but they have never been disappointed in Christ.

The fulfilment of the other half of the promise will never be fully known until the judgment-day. That day alone shall reveal the amount of good that every believer is made the instrument of doing to others, from the very day of his conversion. Some do good while they live, by their tongues; like the Apostles and first preachers of the Gospel. Some do good when they are dying; like Stephen and the penitent thief, and our own martyred Reformers at the stake. Some do good long after they are dead, by their writings; like Baxter and Bunyan and M'Cheyne. But in one way or another, probably, almost all believers will be found to have been fountains of blessings. By word or by deed, by precept or by example, directly or indirectly, they are always leaving their marks on others. They know it not now; but they will find at last that it is true. Christ's saying shall be fulfilled.

Do we ourselves know anything of "coming to

Christ?" This is the question that should arise in our hearts as we leave this passage. The worst of all states of soul is to be without feeling or concern about eternity, to be without "thirst." The greatest of all mistakes is to try to find relief in any other way than the one before us, the way of simply "coming to Christ." It is one thing to come to Christ's Church, Christ's ministers, and Christ's ordinances. It is quite another thing to come to Christ Himself. Happy is he who not only knows these things, but acts upon them!

NOTES. JOHN VII. 37-39.

37.—[In...last day...great day...feast.] There seems to be an interval of three days between this verse and the preceding one. At any

this verse.

rate it is certain that our Lord went to the temple and taught "about the midst of the feast." (v. 14.) There seems no break froni that point, but a continuous narrative of teaching and argument up to There is therefore no account of what our Lord did during the three latter days of the feast. We can only conjecture that He taught on uninterrupted, and that a restraint was put by divine interposition on His enemies, so that they dared not interfere with Him.

Whether this "last day of the feast" means the eighth day or the seventh, is a question not decided.

(1) Some, as Bengel, and others, think it must be the seventh day, because in the account of the feast of tabernacles given by Moses, there is no special mention of anything to be done on the eighth day (Levit. xxiv. 33-43); while on each of the seven days of the feast there were special sacrifices appointed, a special reading of the law once every seven years, and also, according to the Jewish writers, a solemn drawing of water from the pool of Siloam, to be poured on the altar in the temple.

(2) Others, as Lightfoot, Gill, Alford, Stier, Wordsworth, and Burgon, think it must be the eighth day, because in reality the feast could hardly be said to be finished till the end of the eighth day; and even in the account of the feast in Leviticus, it is said that the eighth day is to be "a holy convocation" and a "sabbath." (Lev. xxiii. 36 and 39.)