altogether vile, sinful, and unworthy, they apprehend it would be daring presumption in their present condition to trust in, or apply to him for salvation. The stumbling-block in this case seems to arise from a mistaken apprehension, accounting that which supports a person's right to come to Christ is synonymous with, or equivalent to, what as evidences an interest in him, or, in other words, persons want to know that they are really converted before they dare apply to Jesus. What greatly tends to entangle and retard the progress of such souls, are certain injudicious and dangerous maxims relating to experimental religion.

First, Some will say, and many suggest, that it is not the duty of unconverted people to pray. But if so, in order to a conviction of prayer being a duty, the prayerless person, even while continuing so, must have evidence of a conversion to God, which is ridiculously absurd. Though Peter perceived that Simon the Sorcerer was in the gall of bitterness and in the bond of iniquity, yet he directed him to penitence and prayer. It is evident there can be no gracious acts, but in consequence of gracious principles, yet it is equally evident that gracious principles cannot be discerned but by gracious acts, therefore such acts must necessarily precede or be prior to the discernment of a spiritual principle. It is therefore impossible for any man to know or feel him

self to be the subject of grace while he is prayerless, or to have the least evidence of his relation to Christ without a reliance upon him and delight in him.

To assert therefore that persons are not to pray till they are converted, is dangerous and absurd. Dangerous, as it leads into a state of deception, into the very essence of pharisaism, for such as think themselves converted before they come to Christ, by penitential prayer and faith, found their hopes on self-righteousness, the secret language of their deceived hearts is, God be thanked, I am not now like other men, staud by, thou unconverted sinner, I am holier than thou. Such do not go to Christ as a trembling criminal, but a confident convert; not as an undone sinner, but a self-admired saint. Again, such a representation is dangerous, as it tends to fatal security, and keeps a carnal mind in profound and fatal peace, for a man lives without prayer, and consequently without God, yet his conscience does not, cannot, accuse him with the neglect of duty. If he ought not to pray, an aversion to pray is not criminal but a commendable disposition, for surely a person is much to be commended for being averse to what he ought not to do. If it be said, an unregenerate man ought not to pray, because while in such a state they are incapable of spiritual actions; such objectors ought to point out

what duties the unconverted can perform acceptably, or allow that they are not bound to the performance of any; and if not under obligation to obedience they are not chargeable with sin, and consequently are in a state of safety, not being exposed to punishment; for whoever are not culpable need not fear the divine displeasure. But God has said he will pour out his fury on all them who call not on his name.

It is shocking to think any poor sinner should be taught to consider himself exempted from an acknowledgment to God for the mercies he enjoys, and likewise from an application to him for present or future favours. Besides it is absurd to assert that a person ought not to pray until he feels himself converted, for it is much the same as saying a man ought not to ask for guidance, till he knows he is right, nor seek for a cure till he feels himself healed.

Secondly, A Second stumbling maxim is, no man can be the subject of genuine repentance till he beholds by faith the Redeemer as dying for his transgressions, or at least have hope that his sins are forgiven him. A poor wounded sinner not being so favoured, is thereby taught to consider the way to the Saviour as barred against him; yea to conclude it would be an affront to the Lord, a horrid provocation to God for him to pray, Take away all iniquity; or so much as to

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ery, God be merciful to me a sinner; for all such language is only solemn mocking in the lips of the impenitent, and impenitent such must be who are destitute of real repentance. But is it not strange that a person cannot be sorry for a fault till he hopes he shall not be punished, nor sincerely beg for a favour till he enjoys it: how shall a person while he is in a state of impenitency know, or what is his warrant to conclude, that Christ died for him in particular? There is nothing in scripture to encourage an impenitent sinner to believe or hope he is in a safe condition, but the very reverse is plainly and awfully expressed. Thou, after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God; Rom. ii. 5. For except ye repent ye shall all likewise perish; Luke xiii. 3. If we confess our sins, God is faithful and just to forgive us our sins; but the sense of no scripture is, if God will give us assurance, or hope of a pardon, we will be faithful and just to acknowledge our offences. If there be no true repentance till the soul behold by faith the Redeemer as dying for its sins, then are we presented with a view of an impenitent believer, or one who believes his sins are pardoned, for the commission of which he was never sorry. The scriptures represent the nature of, and connection be

tween repentance and faith as the very reverse to those raw and rash assertions before referred to. Repent and be converted, that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord; Acts iii. 19. Repentance towards God and faith towards our Lord Jesus Christ are subjects so important and comprehensive as to include the substance of the great apostle's ministry, the necessity of repentance in order to the hope of pardon through faith in the blood of Jesus, he constantly inculcated and testified both to the Jews and Greeks; Acts xx. 21.

Christ is exalted to give first repentance and then remission of sins to Israel; Acts v. 31. Pardon of sin is never in all the scripture declared as belonging to the impenitent, but its uniform language is agreeable to the solemn assertion of the Son of God; Except ye repent ye shall all likewise perish; Luke xiii. 3, 5. Therefore the belief of a pardon is not prior to repentance: repentance indeed implies knowledge of and belief in the righteous and holy nature of God and his law, and a persuasion of personal criminality as represented in the word of God; it consists in a pungent sense of the evil of sin, a loathing and hearty forsaking it, and humiliation for it; joined with a justification of the righteousness of God in