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defending any important doctrine. But all pious laymen are not thus enlightened. They are not to conclude from this, that they are incapable of usefulness. There is a sphere in which they may act with great efficiency and success. This, however, is not, ordinarily, in propounding deep and difficult points of doctrine, and endeavouring to solve and remove objections. They may do much to convince their families and friends of the reality and importance of religion, and when, their attention is so far awakened that they become inquirers and objectors, can bring them under the personal instructions of a minister.

5. Spiritual pride among christians is another cause of hinderance to Revivals. This evil, most hateful and disgusting in itself, has a direct influence to prevent the out-pouring of the Holy Spirit. God may see so much of this in the heart of a minister, as to render it certain in his own mind, that if he were to grant the least success to his ministry, he would be lifted up with pride, and fall into the condemnation of the devil. He may see so much of this in a church, as to render it certain, that if he were to hear and, answer their prayers, they would take the glory to themselves, and become boastful, dogmatical, and despisers of others. This is a great and powerful engine of satan, with which he destroys a multitude of souls.

length of this communication admonishes me to stop. A hard and driving manner of address is an evil which has its weight, and may deserve a moment's consideration.. The perfect model of all good and faithful preaching, wept over the wickedest city that ever stood on earth; and the most successful apostle, said of some to whom he wrote, even weeping--they are the enemies of the cross of Christ. There was no sin in Moses' saying, "hear now ye rebels," except what lay in the temper and manner with which he said it. Are not too many good men of the present day more like Moses in this respect, than they should be ? An impenitent sinner may be braced against instruction and, warning by a look, or a tone of voice, or a hard sentence, as well as any thing else ;, and when this. is done, further efforts are commonly without any avail. It is. worthy of serious inquiry, wheth er there are unaffected tears enough mingled with the prayers and sermons of ministers, the exhortations, intreaties and warnings of christians?

I shall now ask the privilege to, make a short address to my fellow christians.

Dear Brethren--Are any or all the causes above mentioned, which hinder a Revival of religion existing and producing an influence among you. Pause and review, I intreat you, these causes, and answer the question now proposed,

Finally, for the unlooked for as in the presence of God. Is:

there any contention among you? comforted? Has every one an ex

If so, are you not straitened in your own bowels? Do you not know what is the reason you have not a Revival of religion? And what possible use or enjoyment is there in the heart-burnings, and hard feelings which prevail among you? When you think of a contention as the guilty cause of destroying one soul, do you not feel that the whole world is not worth one serious quarrel? And is there nothing you can do to promote peace? Is there no point of interest, or right, or will, you can relinquish for this object? are you afraid of the triumphing of the wicked, if you should do this? Oh, would it not be better to bear all the taunts, and scoffs, and ridicule, and contempt, which wicked men can heap upon you, than be the means of prolonging for a single day a contention which you might settle? Can you not forgive? Have you complied with the command of him who said, when ye stand praying, forgive if ye have aught against any.

Further, Is there a spirit of speculation among you? Are you not convinced that when this spirit prevails, the pride of the heart is gratified by the keenness of the intellect? How is it when ye come together? Has every one a psalm, a hymn with which his soul has been enlightened and

*If some of the contributors to the Christian Magazine would give a thorough and scriptural view of the duty of forgiving injuries, it would gratify

A CONSTANT READER.

hortation, stirring up the brethren to love and good works? Are your affections lively, and animated, and such as they should be? Is it possible, that the reason you are not blessed with a Revival is to be found in you?

Brethren, are you suffering your minister to preach plainly and fully the great truths of the gospel" without fear?" Are you assuring him, that whatever contempt he may incur by this course, or whatever he may suffer in any other way, you will be his friends and supporters? When he preaches the truth, are you putting it out of the the power of the world to say to him some of your church do not believe as you preach ?—— And when he declares the judgments of heaven against the vices of the world, are you forbidding the world to say, some of the church are as guilty as we are? If you cannot answer these questions in the affirmative, have you not reason to be startled at the question, whether the cause of there being no Revival in the place where you reside, is not found in you? Have your souls been melted with tenderness towards men, whose awful character is, that they are enemies of God--and whose end is destruction, unless they repent? Have you spoken the truth to them in love? and left them, if not with a conviction that their hearts are totally opposed to God, yet at least, that yours are full of benev

olence and kindness and compassion? Brethren look well to it.Is the reason why there is no Revivals in the place of your residence to be found in you?

A Friend to Revivals,

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ANXIETY.

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MATTHEW VI. 31.-Therefore, take no thought, saying, What shall we eat, or what shall we drink? or wherewithal shall we be clothed? These words are found in that discourse of the Savior, which is commonly called his sermon on the mount. This is the longest of his public discourses, as they are recorded by the evangelists. It embraces a variety of important subjects, which apply to the character and conduct of men in all ages and nations. Yet he appears to have had, throughout this discourse, a special regard to the instruction and comfort of his true friends. For he begins the discourse by a description of their peculiar character and blessedness. Then he proceeds to illustrate and enforce their peculiar duties. He next explains the great doctrines and duties of religion, as they are contained in the divine law. And then he shows with what spirit and in what manner, his friends should perform their devotions. But after he had given the instructions, which have been mentioned, he

employs a large portion of the discourse upon the subject, that is suggested in the words of our text. In this part of his discourse he offers a number of familiar and powerful considerations, against an anxious concern for temporal blessings. In view of these considerations, he urges upon his hearers, and in a special manner, upon his true friends, the words of our text. He says "Therefore, take no thought, saying, what shall we eat, or what shall we drink? or wherewithal shall we be clothed?" From the meaning of the original and from the very nature of the subject we are prevented from supposing, that the Savior intended that no manner of thought or concern, was to be taken respecting the things he here mentioned. He meant to forbid those, whom he addressed, to be anxious and troubled about temporal blessings. The reasons, by which, in the context, he enforced the words of our text, appear to be, in some degree, peculiar to real christians. Hence we are lead, in the present discourse to consider this general observation-Christians ought not to be anxious respecting temporal blessings.

To illustrate this observation, it is proposed,

1. To show why christians are liable to be anxious about temporal blessings; and,

II. To show why they should not be anxious about such blessings. It is proposed,

I. To show why christians are

liable to be anxious about tempo- He says-" Fret not thyself be

ral blessings.

cause of evil doers; neither be thou envious against the workers of iniquity. Fret not thyself because of him, who prospereth in his way, because of the man, who bringeth wicked devices to pass." The people of the world allow themselves to form and practice such devices to acquire temporal blessings, as pious persons are unwilling to adopt. In view of the worldly designs, exertions and

If they were not liable to be anxious about such blessings, the Savior would not have used so many arguments, as he urges in our context, against such a spirit of anxiety. But it appears probable, from experience and observation, as well as from the Savior's instructions, that there is no evil, in which real christians, generally, are more liable to indulge themselves than an anxious concern prosperity of sinners, they are very about temporal blessings. And liable to be troubled and anxious there are several considerations, respecting their own temporal conby which they are induced to fall cerns. into this evil.

2. Christians are liable to be anxious about temporal blessings from their constant need of these blessings. Though they are apt to desire a greater portion of temporal blessings, than they really need, or would use in a proper manner, yet they do need many favors to supply their constant and numerous necessities. And when they consider how much they do need and shall need, as long as they live, they are apt to be troubled and to be anxious, saying--" What shall we eat and what shall we drink? and wherewithal shall we be clothed ?”—— They sometimes find themselves needy and destitute of such blessings, as are necessary for the comfort and support of their lives. And in such a state of constant want, they cannot be ignorant nor insensible of their situation. And they are very apt to be careful

1. They are liable to become anxious about such blessings from seeing the temporal prosperity of worldly people. Christians are placed among the people of the world, who have their portion in this life. Though worldly people are not always prosperous in their pursuits, yet they are more commonly indulged in earthly riches, honors and pleasures than the people of God. While the people of God are witnesses of their designs, exertions, possessions and enjoyments, they are greatly tempted to imbibe their spirit and to become anxious for those temporal blessings, which they see so generally and bountifully bestowed upon the ungodly. The psalmist penitently confesses, that he was envious and anxious, when he saw the prosperity of the wicked.-Against this occasion of worldly anxiety God cautions his people. and troubled about the many

things they need; and to be And they can then say "The

thoughtful and anxious about the supply of their constant and numerous necessities.

Lord is our shepherd; we shall not want." But if their faith subsides and their hearts turn from 3. Christians are liable to be God, they become troubled and anxious about temporal blessings, anxious about every object, by because, very often, they can see which they are affected. And no way to obtain the favors they as they are very liable to decline need. Sometimes their former from God in their hearts, they are sources fail; and they know not in danger of falling into a distrustwhat way to turn, nor where to ful spirit. Then they are anxious look for the supply of their neces- respecting temporal blessings.sities. Sometimes their necessi- This spirit of unbelief and disties are greatly increased, with- trust is the real foundation of all out any increase of their resour- sinful anxiety in christians. And ces. Many pious persons have so long as they are liable to disbeen reduced to the most strait- trust divine providence, they will ened and needy circumstances; be equally liable to be anxious and yet they have been unable to about temporal blessings. see from one day to another how It is now proposed, they could obtain their daily bread. In such straits they are very liable to be anxious and to think they have good reasons to be troubled respecting their temporal affairs. But if they are subjected to no present suffering, in respect to temporal blessings, they are apt to indulge an enquiring and anxious spirit respecting futurity, when they can see no way to supply their future and expected necessities. Their anxiety is apt to arise and increase, as favorable appearances and prospects lessen or cease. Again,

4. Christians are liable to be anxious about temporal blessings, as they are disposed, through unbelief to be distrustful of divine providence. When their hearts are fixed, trusting in God, they leave all their concerns in his hands.

II. To show why christians should not be anxious about temporal blessings. The Savior uses a

number of arguments, in our context, to persuade his people against the indulgence of an anxious spirit. And we need look no farther, than what he says on this subject, for reasons that should induce christians not to be anxious about temporal blessings. As one reason against their being anxious, he intimates,

1. That by being anxious they would be like those, who are wholly destitute of religion. Having spoken the words of our text, he adds, "For after all these things do the gentiles seek." The nations, whom he calls the gentiles, were then in heathenish darkness and wickedness. They were without the knowledge and

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