be an act of faith, there must be somewhat to be believed -that that must be perceived-and that the attention of the mind must be so far awakened, and interested in the matter, as to fix itself, in a full reliance, on the testimony given. We are also required to repent; but before this can be done, there must be something seen to be wrong, and sufficient considerations be present to the mind, to induce sorrow. Now, when the injunctions to believe and repent, in reference to God, are given, they impose, as in all other cases, an obligation, as to all the necessary preliminary exercises of mind. This, in all ordinary matters, every man feels to be true and right. Why shall we then deviate from the common rule of estimating duty, and proceeding in such cases? Instead of first directing to the means, or preliminaries, and telling the sinner about praying and reading the bible, and going to church, &c., let us direct him to the end which must be attained, or perdition SHALL overtake him. In doing so, we take the most effectual method to secure, just that sort of attention to prelimina ries, that is indispensibly necessary, while we afford him no place to rest, and no solace whatever in his present conscious impenitence and rebellion.

To pursue another course, is to foster the spirit of selfrighteous effort. Every one, conversant with the human heart, knows how prone men are to rest, in this and the other effort, as conducing to their salvation. How often do you meet with those, who, have been, most "religi ously," using the means for years; but have not cordially embraced the Saviour. Now it is of no moment what the sinner does in this way-if he does not acTUALLY believe from his heart, and repent, he must, and WILL BE DAMNED. Is there not danger, therefore, from such counsels, when we know, how prone men are, in the spirit of self-righteous effort, to rest short of Christ? It is of little avail to say, that you will guard against that, by charging

him not to do it. If you direct him to use the means, as conducing to his salvation, or to make any other effort than the one all essential, you do actually soothe him, for the present, and for the present keep him from Christ? Let any one who doubts the truth of this declaration, enter the inquiry meeting, and there study the developments of the human heart. A note of commiseration, a tacit acknowledgment of any other inability, than a wilful refusal to come to Christ, and a directing to means which can be used as though faith and repentance, were not, and might not, instantly be exercised, will blunt the edge of the keenest convictions. The sinner, and his counsellor may both weep together, and sing a song of lamentation, over the imbecility of his na ture, and his wretched condition, but his sense of guilt, will necessarily be impaired by such a process. Well will it be, if he be not thus beguiled away from Christ, and instead of cordially submitting to him in belief of the truth, and yielding up his all at his feet, be inducted practically into that life of self-righteous effort, which will blind his perceptions of truth, and enrol him among the many self-deceived formalists, and inactive, inefficient professors of religion in the church of God.

Beside, this method of procedure is inconsistent with itself. The sinner is to be told "that effectual help may be obtained by carnest entreaty"-that if he asks aright he will be heard. He cannot this very instant believe; he must not dare to do so in his own strength; he must be "forbidden to attempt" it; but, if he prays sincerely and fervently, help will soon be found. And this, with some is "preaching the whole counsel of God," and to neglect to do so, is "keeping back the truth"!!! The first may produce, as it does among those who adopt the "seeking" plan, a great deal of noisy excitement, and in many cases the most fatal delusion, and abominable hypocrisy. We speak that which we have seen, and testify that which we

do know. The other suggestion about praying aright, only tends to distract the sinner's attention, and turn it away from Christ to himself. He is put upon inquiry what it is to pray aright, and examining his own feelings, and it is morally impossible, in such a case, for the wind to wake up, under the influence of the great objects of our faith. In order to this they must be placed before the mind, and the thoughts be directed towards them. Let this be done, and let the minister of Christ, by the authority of the word, and appeals to the conscience, and appropriate illustration, keep the solemn ficts to be believed sparkling and glowing before the sinner's n ind, and press him to instant belief of them, and submission to Christ. But, as he would not throw the soul on the very threshold of the kingdom, immeasurably, and perhaps eternally, back, let him beware how he directs him to pray or to use the means, lest he comfort him in his rabellion. If he speaks the truth, he must tell him, that if he does not be lieve he cannot be heard, and if he tells him he must use the means believingly, and all the time tells him he cannot, he is only distracting the attention and sporting with his misery.

Why then shall the sinner be 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 refu ses to believe? Is it true, that asking and sesking are acceptable to God, unless there is faith? Does He not say, "He that cometh to God must believe"-"that without faith it is impossible to please him." That whatsoever

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1. Every intelligent reader will at once perceive that to age an hress the conscience of the impenitent sinner with his obijaton to pray, sul to direct the convinced sinner to pray, when unensy linorang se altor s to his eventual faith and repentance, are perfectly distinct, and, can never be confounded, but by those who are wilfully ignorant, or of incurably ob. tuse intellect.

is not of faith is sin?" "And that they that are in the flesh cannot please God?" To counsel the sinner in any other way, and to put him upon efforts, as it were to tura God to him, is taking part with the zinare fostering the spirit of rebellion—and

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the God of love. It is the siver t t must be red. God is willing to receive him. I seeds not to a tel. To inquire as to His secret purpose is to suspect the siacerity, and thruth of His promiso.

Oh, men of God, beware how yedə practically betray the. cause of a bleeding Saviour, and while His heart is rent and torn, and His bowels yearn over a lost and guilty world, how you counsel the sinner, so as to make another impression, than that every moment's delay to repent and believe, is only loading him with heavier guilt, and sinking him down to hell. Though your hearts ache for him, let not your sympa thies ruin his soul. If you virtually lead him to think that you have more tenderness for him than Christ has, he will

cling to you. Press to immediate submission. It is a horrible quarrel the sinner has against Gol; and if he is not disarmed of the weapons of his rebellion, he is lost for

You have no authority to tell him any thing else, as to what is to be done by him, than what the apostles and John the baptist before them, and the Saviour Himself, did. They charged it on their hearers and especially the awakened to repent and believe. This is the scriptural plan. Who dare substitute another? If the Saviour has said "ask and ye shall receive," he speaks of no other than successful asking, "For every one that asketh," 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 wave of the sea driven by

1 Rom. viii. 8.

2 Mat. iii. 2. iv, 17: Mark i. 15. vi, 12: Luke xii. 3: Acts ¡¡. 38, 43: j. 19: xvi. 31: xvii. 30: xxvi. 20. 3 Mat. vii. 7.

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

From the above remarks, the reader will perceive, 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 archellious 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 do what now, he cannot, is to set him superstitiously and sinfully to work, as by some spell or self-righteous effort, fully 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 10 exeite him to believe and repent than He is now doing, is to tell him to cast the blame of his present impenitence on 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 abhors, 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.