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| al inability to repent. But be this
inability what it may,
"God now
commandeth all men every where
to repent." It is the first, and the
immediate duty of all the impeni-
tent.

II. From a review of the whole subject, we clearly see, that asking, secking, and knocking, in the sense of the text, are the fruits, or effects, and not the cause, or means of regenerating and sancti

When the jailor came, trembling under a sense of his sin and guilt, and fell down before Paul and Silas, and said, "Sirs, what must I do to be saved?" The answer was, "Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house." This belief implies a humble, penitent heart. In the scriptures, true repentance is required, invariably, as the first and immediate duty of sinners. This, it is thought, is agreeable to com-fying grace. mon sense, no less than to the holy scriptures. Sincere repentance is demanded of every man, who sins against his neighbour. Parents demand of their rebellious children, immediate repentance. They have no idea that their prodigal children can sincerely ask their forgiveness, seek their favour, and knock for admission into their house, without the previous exercise of repentance. Sensible that all the difficulty in the exercise of repentance arises from the wickedness of the heart, no allowance is to be made, no forbearance to be exercised, on account of a supposed inability to repent. Had there been a real inability to repent and return to God, not an instance of repentance would ever have occurred, among the human race. Not one true penitent would have been found on the day of Pentecost. And the solemn exhortation of Peter to repent and be baptized, every one of them; would have been an insult to their weakness. The history of the conversion of Paul would have been altogether false and spurious. But if thousands-The scriptures consider every and millions of sinners have voluntarily exercised repentance; and if the duty is easy; then who can have the conscience to plead inability? It is a plea of perfect innocence; it is an impeachment of the divine character. Hard, indeed, must have been the condition of salvation, if sinners had laboured, and do still labour, under a natur

On this ground, many embrace an error, that cherishes the pride of their hearts. While they imagine themselves, with many cries and tears, to be earnestly seeking the grace of God; they are, in fact, "seeking salvation, as it were, by the deeds of the law." They imagine, that although they are not now regenerate, not delivered from the curse of the law; yet they are so well disposed to ask, and seek and knock, as in due time to obtain regenerating grace. They hope to obtain the great salvation, as an answer to their many cries and tears. This is an idea, whether realized or not, which tends wholly to subvert the gospel. The gospel teaches salvation, not by unregen-. erate doings, so called; but by repentance and faith in Jesus Christ. The terms of salvation are infinitely more easy and liberal, than by the law. The scriptures teach us, that salvation is a work of God. "That which is born of the flesh, is flesh; and that which is born of the Spirit,is Spirit." And "ey that are in the flesh, cannot please God."

right exercise of heart, and every right action, to be the fruits of the Spirit; and not the procuring cause of the operations of the Holy Spirit. "Now the fruit of the Spirit is love, joy, peace, long, suffering, gentleness, goodness, faith." Surely, the matter is plain, that sinners do not, in their unregeneracy, ask, seek, and knock,

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in a manner acceptable to God. Regeneration is not the effect, but the cause of all those exercises and practices, which are connected with salvation. All depend on divine power, and grace. Speaking of the accession of the Gentiles to the church of Christ, the Lord says, I was found of them that sought me not, I was made manifest unto them that asked not after The same sentiment is expressed in these words, being the language of the saints: "Surely, after I was turned, I repented, and after that I was instructed," i. e. spiritually taught, " I smote upon my thigh," in token of contrition. Speaking of the restoration of Israel, God says, "I will sprinkle clean water upon you, and you shall be clean. From all your filthiness, and from all your idols will I cleanse you. A new heart also will I give you, and a new Spirit will I put within you." This is regeneration: and what is the fruit? what are the effects? It is added, “Then shall ye remember your own evil ways, and your doings which were not good; and shall loathe yourselves in your own sight, for your iniquities,and for your abominations." These are the fruits of the special, renewing grace of God; and not the effects of mere selfish seeking of salvation. Thus it appears, that divine influence and divine agency go before all the doings of those who faithfully seek the kingdom of God. Accordingly the apostle exhorts "Work out your own salvation with fear and trembling; for it is God who worketh in you both to will, and to do, of his own good pleasure." The effects of regeneration are great and glorious; but without these, or without a new heart, we may ask, seek and knock in vain.

III. The subject establishes the point, that sinners are dependant on the mere distinguishing grace of God, to decide their final desti

ny. Never, unless God make them willing, in the day of his power, will they ask, or seek, or knock for admission into the kingdom of heaven. The door of mercy is open; a great feast is provided; the invitation is given; and all things are now ready. But, with one consent, all begin to make excuse. They persevere in their excuses, till it becomes evident, that they will not come unto Christ,. that they may have life. But the difficulty exists, only in the will or heart: and this renders all sinners wholly inexcusable. But it is a difficulty, which none will surmount, by any means, short of the efficacious grace of God. course it depends on the sovereign power and grace of God to decide their final and eternal state.

Of

Finally. It becomes all the impenitent to realize, that they stand on a most critical and precarious foundation. They are ready to perish in their sins, and have no heart to do any thing that is calculated to better their condition. They will not ask, nor seek salvation with candid and honest hearts. They will not knock at the door of mercy, though it opens wide to receive them. This is the deplorable state of impenitent sinners: and a feeling sense of their state and character, is essential to their deliverance from deserved ruin. It is essential, because God has made it so. He generally causes conviction to precede conversion. Where a deep conviction of sin takes hold of the conscience, a hope is excited, that God is preparing the way for the bestowment of the riches of his grace. But if not, then the way is preparing for an aggravated condemnation; and their case is almost hopeless. For, "he that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy." Amen.

A. B. C.

ON REVIVALS OF RELIGION. The character of God is exhibited,

No. VI.

in all its parts, as it is revealed in the scriptures. He is seen to be a holy Sovereign, having mercy on whom he will have mercy, and har

In my last, I mentioned some of the marks of distinction between a genuine and a spurious revival.dening whom he will. The char

1. In a genuine revival, there is real conviction of sin; in a spurious one there is not. 2. In a genuine revival, God is loved, by the subjects of it, chiefly for his own sake; in a spurious one, he is loved by the subjects of it, chiefly for his kindness to them. 3. In a genuine and a spurious revival, the joys of the new convert arise from very different considerations. I would now observe,

acter of man is exhibited, as the scriptures represent it. The heart of the unregenerate is seen to be full of evil, enmity against God, and hating both Christ and the Father. The law of God is brought into view, in all the spirituality and extent of its precept, and in all the weight and duration of its penalty. It is seen to be holy, and just, and good, while it requires sinless obedience, and denounces eternal death as the just demerit of the slightest failure, in thought, in word, or in deed. The requirements of the gospel are urged upon sinners, and they are call

4. In a genuine and a spurious revival, the sensations that are excited, both agreeable and painful, are in. the view of very different objects. In a spurious revival, the objects brought into view, in pub-ed upon to give God their hearts, lic discourses and private conver- to repent, and believe the gospel sation, are chiefly those which are without delay; and they are solsuited to the selfish hearts of men, emnly assured, that till they do and are well adapted to excite this, they never take one step in their selfish feelings. The great the way to heaven. In the view danger sinners are in, while living of such objects as these, the feelwithout hope, and the great impor-ings of both saints and sinners are tance of securing their own eternal strongly excited, Sinners are ainterests, are urged upon them, as larmed. They see their danger, the most powerful considerations and their guilt. They are convictto move them to arise and call up-ed of sin. They realize their true on God. On the other hand, are character. They are driven from described, in glowing colours, the every refuge of lies; and find no safety of the righteous, and the place of rest or hope, till they subhappiness of those who have ob- mit themselves to God. When tained the forgiveness of sins, and they have done this, the same obare delivered from the wrath to jects which before filled them with come. By such considerations, terror and dismay, and shot thro' those who are without hope, are their hearts the keenest pangs, moved with fear, and filled with now fill them with joy and peace. distress. And by such considera-Those very objects which were betions, those who have obtained a hope, are filled with joy and peace. But in a genuine revival, the feelings which are excited in the breasts of saints and sinners, are chiefly in the view of other objects than these. The great doctrines of the gospel are brought into view.

fore the most dreadful to behold,
are
are now to them objects of the
most delightful contemplation. The
view they have of them, is perhaps
the same; but the feelings which
that view excites, are altogether
different.

5. There is a great difference

1

between the subjects of a genuine | pleased with them for doing so. They are sensible that God will dispose of them as shall be most for his own glory, and that he requires them to be willing he should. But they know that it will be most for his glory to treat some sinners as they deserve; and they know not but they are of that number. If God would assure them of their own safety, they could be willing to be in his hands. But he gives them no such assurance.-They feel it to be a matter of awful uncertainty, whether he intends to save or to destroy them. In this state of mind, they strive, and cry, and struggle, but find no relief.They see nothing but destruction before them. They expect to be cast off forever, and to be made the monuments of the divine vengeance. At length the conflict

and a spurious revival, as to the submission they exercise. The subjects of a spurious revival only submit to be saved. The subjects of a genuine revival submit to be at the divine disposal, whether to be saved or lost. The conflict in in the mind of the subject of a spurious revival, seems to be this: He Glooks at the pleasures of sin, and feels a reluctance to part with them. He looks at a life devoted to the duties of religion, and feels an aversion to it. But he sees that the pleasures of sin are connected with eternal death, and he is terrified at the thought. He sees that there is no way to secure the salvation of his soul, but to lead a life of religion. He sees that he must renounce the pleasures of sin, and lead a life of religion, or be lost forever. He would by no means choose this for its own sake. He views it as an evil; but it is a less evil than damnation. He sees that he had better submit to this, than lose his soul. And so he submits, he consents to endure a present evil, that he may avoid a greater evil in prospect. He submits to be saved. Whether this is properly called submission or not, is not now the subject of enquiry. It is sufficient that it is so called, and that many who exercise no other submission than this, think they have submitted to God. If it is submission, it is a conditional submission. But the subjects of a genuine revival exercise a submission of a very different nature. They submit unconditionally. They feel that they are in the hands of God. For a while they strive to get out of his hands. They are conscious that they deserve to be destroyed; and are afraid God will treat them as they deserve. They know that they have made their own happiness their supreme object, and that God is greatly dis

ceases.

They no longer contend against God.-They consent to be in his hands, as the clay in the hands of the potter. They are willing to be at his disposal, both for time and eternity.-They unite with David in saying, "But if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him." They know not yet whether he intends to save or to destroy them;but they are willing to leave it with him. They see that his glory is the most important object in the universe; and they now set their hearts upon it, as their supreme object. They wish that to be secured, whatever may become of themselves.

6. There is a great difference between the subjects of a genuine and a spurious revival, as to the opinion they entertain of themselves and their performances.The subjects of a genuine revival are really humble; the subjects of a spurious revival are not so. The subjects of a genuine revival have a low opinion of themselves, and

perform

their attainments and performances; the subjects of a spurious revival have a high opinion of all these. There is, indeed, among the subjects of a spurious revival, much that passes for humility; but it has all the characteristics of a false humility. It is greatly affected with itself; it courts observation; it wishes to be seen; it is ever obtruding itself on the notice of others. The subject of such a work often talks of humility, much more than the subject of a genuine revival. But he speaks of himself, and brings into view his own experiences and attainments.

And the real lan

guage of the whole, to the mind of an impartial spectator, is, "Come and see how humble I am." He is apt to be bold, forward and assuming; to take much upon himself, and to desire to be much thought of by others. And if others think less of him than he does of himself, he is apt to feel greatly injured. If others do not put him forward, and encourage him to act a conspicuous part, and approve of what he does, he is apt to think meanly of their judgment or piety, and to speak of them in a censorious manner, as having far less religion than himself. It is not so with the subject of a genuine revival. He is really humble. He feels himself exceedingly vile and unworthy. He is modest and retiring in his disposition. He esteems others better than himself, and wishes to avoid observation, and escape the notice of others.

He

does not think highly of his own experiences or attainments, nor suppose them worthy of the public attention. This difference between the subjects of a genuine and a spurious revival, often manifests itself in their prayers.-While the one is deeply affected with the sins of his heart and life, and his

prayers consist very much of hu miliation and confession; the oth er has little or no sense of these, and either does not dwell upon them in his prayers, or if he does, his humiliations and confessions appear affected and constrained, and he manifests more of the tem per of him who thanked God that he was better than others.

7. There is a great difference between a genuine and a spurious revival, as to the manner in which means are used for the promotion of the work. I do not mean now to speak of the difference in the means themselves; for that will probably be the subject of consideration under another head. Nor do I mean to speak of the degree in which means are used; for I suppose that means may be used to the same extent, whether the revival is genuine or spurious. But they are used in a very different manner. In a genuine revival, the means which are successfully used for its promotion, are used in such a manner as to show that those who use them feel a deep sense of their dependence on God. They feel, indeed, that means are to be used with all diligence; but they feel also that means in themselves, have no efficacy, and that God alone can make them effectual. And they use them with a humble and submissive, yet persevering and earnest looking to God for help. I say, that the means which are successfully used for the promotion of a genuine revival, are used in this manner; because I believe that the manner in which means are often used, is a reason why God does not make them effectual.But in a spurious revival, the means which are used for its promotion, are used in such a manner as to show that those who use them place great dependence on themselves. They may, indeed,

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