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do know. The other suggestion about praying aright, only tends to distract the sinner's attention, and turn it away from Christ to himsclí. He is put upon inquiry what it is to pray arigit, and exarining liis own feelings, and it is morally impossible, in such a case, for the rir] to wake up, under the influence of the great objects of our faith. In order to this they niust be placed before the mind, and the thoughis be direcie,i lovare's tiem. Let this be done, and let the minister of Christ, by the micro ity of the word, and appeals to the, and appropriate illustration, keep the solo un ficts to be beliered aparkling and glowing before the sinner's rind, and

press him to instant belief of them, and subinission to Christ. But, as he would not throw the soul on the very threshold of the kingdom, immeasurably, and perhaps ciernally, back, let him beware how he direris him to play or to use the means,' lest he comfort him in his rabelion. If he speaks the truth, he must tell him, that if he is not be lieve he cannot be heard, and if he leils hin he must 958 the means believingly, and all the time iulls him he can. not, he is only distracting the attention and sporting with his misery.

Why then shall the sinner he told to pray, or to do any thing else, as though it could directly or indirectly conduce to his salvation, when at the moment he refses to believe? Is it true, that ashing and seating are acceptable to God, unless there is fuiti? Does He rotsas, "He that corneth to God musi bclicversat without faith it is impossible to please hin." "I hint iras Ver

1. Every intelligent realer will it once perceiveis! ti trening the conscience of the impenitent sinner with his ob?,??tak, aito direct the convinced sinner :) pray, whea uneasy to ""; scans to his eventual faith and repentance, are perfectos , ait. Cali De 37 be confounded, but by those who are wilfully ignorant, or o incurabijos. tuse intellect.

2. Ucb. si. 6. 3. Rom. xix. 23.

is not of faith is sin?''S "And that they that are in the flesh cannot please God?" To counsel the sinner in any other way, and to pui hin upp eforls, as it were 10 t'!TO Gol to hin, is taking part with the invit? fostering the spirit of rebellion--21:18 the God of love. It is the signing i t musi : "!... God is willing to recrire him. He is not 10) 11. To inquire as to lis secret purpose is to 535 et me cerity, and thruth or Ilis promise.

Oh, men of God, heware how yedla practically betray the. cause of a bleeding Saviour, and while His heart is rentand tarn, and His bowels yearn over a lostand guilty world, hoiv. you counsel the sinner, so as to make another impression, than that every moment's delay to repentand believe, is only loading him with heavier guilt, and sinking him down 10 hell. Though your hearts ache for him, let not your sympathies ruin liis soul. If you virtually lead him io think that you have more tenderness for him than Christ has, he will cling to you. Press to inmediate submission It is horrible quarrel the sioner has against Gol; and if he is not disarinc.l of the weapons of his rebellio, he is lost for ever. You have no authority to tell him any thing else, as to what is to be done by his, than what the apostles and Jonn the baptist before them, and the Savinur Himself, did. They charged it on their hearers and especially the awakened to repeat and believe. This is the scriptural plan. Who dare substitute another? If the Saviour has said "ask and ye shall receive,” he speaks of 10 other than successful asking, "For every one ihat askeuh,” he says, "receiveth.” And there is no successful asking, but in faith. “But let him ask in faith, nothing wavering, for he that wavereth is like a ware of the sea driven by

! Rom. viii. 8.

2 Dat. iii. 2. iv, 17: Mark i. 15. vi, 12: Like xii. 3: Acts 7. 38, 43: ji. 19: an. ji: Ivii. 30: xxv. 20.

3 Mat. vii. 7.

the wind and tossed. For let not that man think that le shall receive any thing at the hand of God."

From the above remarks, the reader will perceire, what is that use of the means, which is appropriate to the sinner's condition, and conducive to his salvation, and how it becomes efficacious, as well as the danger of directing one with conscious unbelief and impenitence, to make any effort that may contribute to his conversion, instead of requiring the thing itself-the giving of the heart to God. As long as the sinner is actuated by his selfish desire after security, and, without renouncing his sins, seeks to cherish the hope of acceptance with God, his whole conduct is irehellious and idolatrous. To tell him to pray for forgive. ness, when he is consciously unwilling to forsake his sins, is to tell him to insult the Majesty of Heaven. To tell him to pray for repentance, while he loves and cherishes his sins, and will not sacrifice them, is to send him before God to play the hypocrite. To tell him to do certain things which he can, but which are sinful, and which it is necessary he should do, in order eventually to be able to dlo what now he cannot, is to set him superstitiously and sinfully to work, as by some spell or self-righteous effort, Sully to bring God under obligations to him. To tell him to make use of means, and ery for help, and forbid him to attempt complying with the claims of God in in his own strength, i. e. till God does something more to exeite him to believe and repent than He is now doing, is to tell him to cast the blame of his present impenitence a God. To tell him to do any act as conducive to his salvation, prior to his full and actual compliance with the claims of God for his heart, is to tell him to do what God xbhors, and cannot accept, and in which he may rest to his everlasting perdition. What then is to be done? Is there

1 James i. 6, 7.

no help for hiin? Must he sink in perfect apathy, or become frantic with horror? Must he go down to hell in the full blaze o gospel light? By no means.

Let him at once. be put upon compliance with the demand of God. Let the glorious object of our faith be held up to his view,-let the solemn and awful facts which God has revealed, be made known to him,- let the guilt of his present impenitence be exposed, --let the truth in full beamings he poured around him,—and let his conscience be pressed to instant belief and submission.

These are the means through which the Spirit of God operates upon the mind and heart. The gospel is the mighty "power of God unto salvation, unto every one that believeth.” Through its truths, the Spirit strives to bring men off from their rebellion. They make their solemn appeal to the instinctive principles of our nature -our constitutional desire after happiness, and dread of misery. And the Spirit, operating on our susceptibilities through them, is exciting the mind and heart to action, and drawing to the belief and love of the truth. The attention of mind requisite to perceive truth, the fixing and dwelling on it necessary to feel it, the apprehension of the evidence that indeed it is truth, and the actual consenting into it as proposed, -these are all involved in those preliminary mental processes, which the injunctions to believe and repent imply, and which have a natural tendency to issue exactly in the exercises of faith and repent

If then such things be called using the means of grace, we shall not object. But certainly this is not the ordinary, and theological use of the phrase. To open the ere-lids, and direct the eve-ball towards an object, that the rays which emanate from it may fall upon them, and we behold it, are indeed the indispensible means of sceing; but who does not sce that they are all comprehended in that one complex act or operation which we call vision? So, to give the mind's attention to the truths which God speaks, and fix the thoughis upon them so as to fee! !heir approprilie in fizience, and actually to roosent to, aprrure of, and embrace them, may be called the means of faith and repentance; but who does not see that they are all comprehended in the ordinary meaning of the forms employed to express these complex exercises. These are the means God employs. These are the means requisite in the very nature of things.

1. Rom. i. 16.


And these are essentially the means of christian ad. vancement in the divine life. The outward ordinarces of "the word seraments and prayer,'' are the means through which the truth is brought in close contact with the heart and conscience, and, as the Spirit operates through the truth, become the means of His eiicacious agency. These ordir ances, as used by christians, can be no more effectual to their spiritual improvement than as used by sinners, is t'e mind and heart are not in terested in the contemplation of the objects disclosed by the testimony of God, and there are not the voluntary exercises of faith, repentance, love, hope, fear, &c., regulating the inward experience, and the outward actions. Holiness is not a substratum, but consists in those exercises which a supreoe love for God and desire for His glory induce. The immediate evidence of holiness, therefore, is to be had through our consciousness of such exercises, and it is only as new conscious holy exercises are developed or former holy exercises vividly revived in the recollection, are that the Spirit beareth witness with our spirit that ive the children of God." "He that believeth on the Son of God hath the witness in himself.". The witness of the Spirit that of goes no further than our own spirits, and they can oniy testify our christian character as we do actually exi idon. viii. 16

9 John v. 10.

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