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there is such a connection between seeking and finding, asking and receiving, that we cannot have God for our God, nor be saved from his everlasting wrath, without seeking and asking. These are reasons why all men, without excepting any, should be directed to seek the Lord.

tion between seeking and finding, and not seeking and not finding the Lord, or having him for our portion. The sentiment in question, esteemed unquestionable, ought not to be expressed in words, which are designed to implicate the patronage of the texts mentioned in Isaiah and Romans, and should not be asserted, without explanation and qualification. yet, there is a sense, in which it is true: God is found of the sinner, or rather God finds the sinner, and renews him, and begins to discover himself to him, before the sinner begins to seek the Lord in sincerity and truth. It is, however, required of all men, that they seek the Lord while he may be found. And this is particularly required of the impenitent. "Seek the Lord and ye shall live; lest he break out like fire in the house of Joseph Ye who turn judg-ed, sovereign mercy, is pleased, ment into wormwood, and leave off righteousness in the earth, seek him that maketh the seven stars."

The consideration that God does regenerate men, before they seek the Lord, which is introduced as an objection to the propriety of directing sinners to seek the Lord, before they are renewed, has no weight in it, because God is as worthy of the confidence, love and dependence of the unregenerate as of the regenerate; and they stand in as great need of the blessings promised to believers, and can no more enjoy them, without seeking, than believers can-and if God, of his mere uncovenant

in numerous instances, to regenerate those, who have never sought him, by giving them an heart to seek the Lord, this ought not to be considered as prohibiting, forbidding, or disenabling men to seek the Lord, or absolving them from all obligations to seek him, until God subdues them by his mighty

The reasons why such should be directed to seek the Lord, are the same as those which make it the duty of the saints-some of which will be mentioned.One reason is, that God is worthy of the confidence, depen-power. dence and honor, which are implied in seeking him. Another is, that God is our Father, and seeking him is no more than the filial spirit, which becomes children, towards such a parent. It is our duty to seek the Lord, because he is infinitely desirable as our portion, and we are in extreme need of those blessings, for which he is to be sought

because we are dependent on him for them and because

That men are not absolved from their obligations to seek the Lord, because they never do seek him, until he thus subdues their hearts, is evident from the consideration, that there is nothing to hinder them from thus seeking the Lord, but their own perverseness. A knowledge that they are perverse and will disobey the command, is no

evidence that the command is

improper, or that it is not their

accept from any one under their command. There is, therefore, no excuse for us, if we do not seek the Lord, and especially none from the consideration, that we are such determined enemies to him, that we are inflexibly opposed to this duty.

TO THE EDITORS OF THE CON-
NECTICUT EVANGELICAL MA-

GAZINE.

Gentlemen,

The following is the copy of a letter I lately received from a respectable Clergyman in your neighborhood. It was not intended for publication, but I am induced to offer it to you, from a belief that it will tend to awaken the fears of such young persons, as may enter into the ministry from selfish motives, or worldly views, as well as to induce all the ambassadors of Christ to renew an inquiry into the state of their own hearts.

duty to obey. Duty is inviolable and ought to be enjoined on mankind, whether they are willing or unwilling to obey; whether they hear or whether they forbear. If unwillingness to obey absolve from obligation, there is an end at once to all authority and to all sin--for there is no authority where nothing can be enjoined, but with the consent of him who is to obey; and there can be no crime if men are released from all obligation to do whatever they are unwilling to perform. Advocates for this sentiment, do in effect insist, that God has no right to give law to his creatures, until he first enquires of them, or by some means finds out, what commands they will please to obey, and allow him to enjoin. How impious this and how contrary to the dictates of common sense, which teaches, that opposition of heart, obstinacy and perverseness, the only sins, instead of being an absolution from all sin. This idea might, without any greater absurdity, be carried into the concerns of family and civil government. But if men were not blameable for disregarding a law which they were unwilling to obey, and were not punishable, for disobedience to such commands, where would be the authority of the parent or magistrate? The representation, therefore, that there is no propriety in directing sinners, to seek the Lord, so long as their hearts are opposed to him, is a mere cavil, is an excuse for sin-erning influence of those glorining against God, which no parent, magistrate or person in any office, or authority, would accept from an offender, and which none, that offer it, would

are

L

I am, &c.

August, 1804.

Dear Brother,

AST evening our honored

father informed me, that you, in your present unsettled state, was contemplating the study of divinity. I rejoiced at the information, and take the liberty to suggest a few things for your serious consideration.

There are undoubtedly two classes of Ministers.--One, whose hearts are under the gov

ous truths they preach, and who lead their flocks to heaven. The other, who have not the spirit of Christ abiding in them, tho' they preach perhaps for

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many years, with great applause | directeth his steps."

to others, are themselves finally
cast away.
"Let a man ex-
amine himself," and particular-
ly when he is entering into the
ministry, and see that his heart
is right with God. John xxi.
15, 16, 17, 18.

You will find the character of a Minister described in the first of Timothy 3d chap. the seven first verses. Every word is full of meaning-read the passage, ponder and apply it. Then seriously ask yourself whether you can assume and maintain the character? You know that benevolence, meekness and humility are three distinguishing marks in the Christian character, and very essential in the Christian Minister.

come

Do you feel in your own heart any considerable measure of that benevolent temper, which moved our blessed Lord to down from heaven, and suffer and die for sinners? Unless we have the spirit of Christ we are none of his. Are you willing to do and suffer for others? Have you a real love for the souls of your fellow mortals, and a real desire to be an instrument in God's hand of bringing them to a saving acquaintance with the Lord Jesus Christ?

I do not say these things to discourage you; but because I have an earnest desire that you may begin right, and build on the only sure foundation. It is a serious and important undertaking, and should not hastily be resolved on.

Let me recommend it to you, my brother, to be often at the throne of grace, and plead with your Maker to enlighten and direct you. "A man's heart deviseth his way, but the Lord

"I will

be enquired of to do it for them,” saith God.

Earnestly wishing you all that direction you need, I subscribe your affectionate friend and brother.

CHRISTIANS CALL UPON GOD.

Ta

what degree the great article of prayer or calling upon God is neglected or observed in a land of gospel light, is not in the power of the writer to determine; but this is certain, that true Christians, throʻ the whole period of their sojourning in this world, call upon God as their Father and impartial Judge. This part of their character is so plainly taught in every part of the sacred volume, that it is needless to attempt to prove it. Nevertheless, a few words in the way of explication, may give advantage for self-examination.

When it is said, that the Christian calls upon God, the same is meant as that he is a man of prayer. So much is he taken up in this holy and devout employment, that it becomes one part of his distinguishing character. The man that habitually neglects it, or carelessly performs it, or feels it a burden and disagreeable task to him, or unable, and therefore unwilling, to engage in it, has no claim to the Christian character. Jesus will not own him as such in the great reckoning day.

Christians also call upon God as their Father. They approach him not with the familiarity of equals, but with the reverence, humility and affection of a dutiful child, who feels his obliga

gentleness and love. Thus he calls upon God as his Father.

tions to and dependence on his Father. With a humble boldness they approach, yet with reverence and holy fear. The thought of the Psalmist, "God is greatly to be feared in the assembly of his saints and to be had in reverence of all them that are about him," fills them with solemnity and awe, so that they rush not heedlessly into his pre-bers that for all things done by

sence.

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He also addresses him as an impartial Judge, that will render to every man according of his works, without respect to persons. Hence he is one that dares not indulge himself in sin of any kind. He feels himself an accountable creature, and remem

himself, whether good or evil, The Christian approaches the he must give an account to God, throne of his Father, God, in the and be rewarded accordingly. appointed and only acceptable Under this impression, knowing way. There is such a mixture of that "the prayers" as well as imperfection, both of knowledge" plowing of the wicked is sin," and affection, in his most solemn and ardent prayers, that he feels the necessity of being accepted through the righteousness and intercession of another. He feels that for his own sake he never can be accepted or his petitions granted. Hence he comes in the name of Christ, he intreats for Christ's sake, and owns him to be the only " way to the Fa-ings towards his fellow-men.ther, the truth and the life."

Hence also he prays in faith not alone with that exercise which some call faith, in which a man believes that God, for Christ's sake, will accept and save him, (for this is not the scripture faith) but in that which receives and admits into the heart all the truths of Revelation, concerning himself and his ruined and helpless state, concerning the fulness of the Redeemer the glory of the gospel method of salvation, and the necessity of being renewed and sanctified by Almighty Grace. These exercises together with their concomitant effects of humility, penitence and submission to God, are daily in him as the life of faith, and are manifested in devotion, meekness, forgiveness,

how careful will he be that when he attempts to pray, this dreadful evil be not found in him !— And as he has occasion daily to address the throne of grace and must pray without ceasing," he feels the importance of being watchful every moment. cannot say, "Father forgive me," and retain revengeful feel

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He cannot say, "lead us not into temptation," without care to guard against all of them, or while he runs in the way of them. The vanities of the world, the perverse passions of human nature,, and the praying heart, can never reign in the same person. The Christian knows that he can never be entitled to favor, from his Judge, by his best services-yet he knows he will be rewarded with bliss or misery according to them. His religious services will be evidences of the strength and power of divine grace within him, consequently, for what degrees of Beatitude in heaven he is prepared.

Thus the Christian calls upon God, his Father, with filial reverence and Godly fear, bearing

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O make the most illustrious display of his adorable perfections, appears to have been the grand object of God's eternal counsels and designs. For such a display, it was essentially necessary, that there should be a medium. Of all the media or means, conceivable by the divine, infinitely comprehensive mind, the work of redemption appeared to be the best adapted and the most glorious.

But for the accom

there should be a place in which the work might be effected, and a subject or an occasion for it. The creation of the world and the formation and apostacy of man made the necessary preparation.

2. A theatre being erected in the creation of the world, and an opportunity being given by the formation and apostacy of man, the mysterious scene began to open, and the wonderful work commenced. But whether the work should be immediately effected or referred to a future period, may be considered as a subject of divine deliberation, to be resolved by infinite wis

dom, and infinite wisdom directed a suspension of the accomplishment of it to a future periwork of redemption being reod. An accomplishment of the ferred to a distant period, it may be considered as a subject of divine consultation, whether God should retain his merciful designs in his own eternal mind, or communicate them to sinful, fallen man, and divine wisdom proposed a revelation of them as peculiarly desirable and useful. 3. It being determined to communicate the designs of redeeming grace, we may view it as a subject of divine deliberation, whether the work and the various parts of it should be communicated by explicit declaration, and the nature, designs and effects of it be fully explained, or, some intelligible intimations being given of it, it should be exhibited to human understandings by significant signs, immediately addressed to the senses. To preserve uni

plishment of this, some prepara-formity throughout all his works, tives were essentially necessary.

It was absolutely necessary that

God having recently commenced his operations, the creation

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