own emptiness." Look! This man is going to bring his own emptiness to help him. He actually thinks that, if he has not any righteousness, his own emptiness is good for something; and, if he can get to feel that, he will come and bring his feelings of emptiness to commend him to Christ. Did you ever hear of such a thing? You go to him, and you say, "My dear man, salvation is not on account of your feelings." Each time you drive him out of his refuge of lies, he hastens back to the old ground again—something of himself. Suppose there is a ship out at sea, and the people on board feel that they are sale. One of them says, "I know that we shall not drift far out of our course." "Why?" "Because we have such a big anchor on board." You say, "Ah! he is a cockney. He must be a fool who believes in an anchor on board." Why, it is no good to anybody! It is when you "let go" the anchor, and lose sight of it, and the anchor gets an unseen grip down below, that it is good for something; but while the anchor is on board, it is only so much dead weight for the ship. You want to have your anchor on board, do you not? You do not like it to "enter into that which is within the veil:" that is too mysterious. You want to feel something, to have something of your own. O pride! O self-will! God will have salvation to be all of grace, and man will have it of debt. God gives the promise of his grace, and man puts his penny down to pay for it. Men's pennies and God's promises do not very well go together to buy heaven. He says, like a king, "You may have it for nothing;" and we say, "Lord, we think we could make up a little something to buy it." Well, then, you will never have it. His terms are free, rich, sovereign grace; a sinner, with nothing, receiving everything from God. He may have it. He may have it now. None can say him nay. But he stands chaffering, trying to pay his penny, as if God kept a shop. Has God come down to stand in your market, and cry to you, "Here, bring your gold and your silver to purchase my favor"? You know not who he is, for all things are his. If he were hungry, he would not tell you, for the cattle on a thousand hills belong to him. Will you have salvation freely? If so, take it freely. But if you will buy it, you and God can never agree. Let me just close this point about human will, by saving that the efforts of men for their own salvation are deadly efforts. God will save them one way, and they want to be saved another. God says, "There is medicine. Take it; drink it." Man says, "No, I will grow my own drugs in my own garden, and I will compound my own physic;" and he goes and takes his own dose. And can he ever get well in such a way as that? God says, "I will forgive." Man says, "I will try and deserve to be forgiven"; as if that could be possible. I have heard that the Romanists say that venial sins are a kind of sins that deserve to be forgiven. What sort of sin must that be? Yet some men seem to think that, somehow or other, they can deserve to be forgiven. That would not be forgiveness at all. Come, come, ye vilest of the vile, ye lost and utterly undone! Come, come, you that have no righteousness, or the ghost of a shade of a shadow of a pretense of any! Come as you are. There is everything you want in Christ. Come and have him, and you shall not be refused; but reject his terms, and salvation can never be yours. III. Now, very briefly, I want to speak upon the third difficulty, which is a gross evil, namely, FLAT REBELLION. Observe my text, dear friend, if you forget everything else. I say, remember what the Lord says: "They have not submitted themselves unto the righteousness of God." This is a strange word. "Have not submitted themselves." Do you not wonder that such a word is used? Here is a criminal who will not submit to be pardoned. Here is a sick man who will not submit to be made well. Here is a man with a broken leg who will not submit to have it healed. Here is a