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Prince and a Saviour, FOR TO GIVE REPENTANCE to Israel, and forgiveness of sins,” and we felt, “Ah, there is a repentance which comes from self, and there is a repentance that comes from the Saviour.”

And look at the gracious result when the Lord giveth repentance : “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications; and they shall look upon me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his firstborn." Oh! beloved, to our mind, in this looking upon Him whom we have pierced, "and mourning," lies the secret of a true and genuine repentance before God. Grace melts, Christ reveals Himself, life is imparted, light is given, and with that life and light sin is seen and felt and confessed, and, as the Apostle Paul declares, The goodness of God leadeth thee to repentance.Now, this is what we love and can understand; it is the Lord's work, and He alone can lead to a repentance for the remission of sins. We often at His mercy-seat try to repent, but all the while swarms of evil thoughts mix with our so-called penitence.

“But when Christ, my Lord and Friend,

Is pleased to show His power;
All at once my troubles end,

And I've a golden hour.” But, it may be observed, you state you often go to the mercy-seat to repent. Is this so? Well, we know that in these last days there are dear, good people who say, “Oh! if you have known the Lord for many years, you ought long since to have done with repentance and fears and doubts, and all that kind of thing." All we can say in reply is, that we feel, every time we go to the throne of grace, a deep necessity to confess our sins, and ask our God for a fresh sense of pardoning love and mercy ; nor can we think this a wrong state of mind. Surely repentance is not a solitary act which took place at our new birth, and then died away. Oh, no; not one day passes--nay, not one hour-without repeated cause for grief that we live so Iittle like an heir of glory. Job, not at the commencement of his career, but after he had passed through so much sorrow and affliction, said: “I

have heard of Thee by the hearing of the ear: but now

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seeth Thee. Wherefore I abhor myself, and repent in dust and ashes." And David, long after he had known the Lord, uttered

those memorable words, which strike home to the Christian's feelings: “ Wash me throughly from mine iniquity, and cleanse me from my sin. For I acknowledge my transgressions: and my sin is ever before me.” And dear John, addressing his brethren and sisters in the Lord, says, “If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness."

While the Apostle Paul, long after he had known the Lord, acknowledged, “I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death ?”

So that, dear reader, from personal experience as well as the statements of the Scriptures, we must contend that, as long as sin exists in the heart (which will be as long as we are on earth), there will be the deepest cause for repentance, not under an apprehension that sin shall prevail and we become ruined, but on account of its workings being hateful to us and

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offensive to our God. Surely, then, dear reader, we have rendered it clear that there are two sorts of repentance; indeed, I think we shall find that in most things there is a doublethe real and the counterfeit; for instance, there is a believing which lasts for awhile, but in the day of temptation they fall away (Luke viii. 13); and there is a believing which is the result of everlasting life (John vi. 47). There is the prayer of the lip, and the prayer of the heart; there is the outward call of the Gospel, and the inward call of divine grace; there is a fear which is the result of natural alarm, and there is the fear of the Lord, which is the beginning of wisdom; and there is, as we have seen, a repentance which needs to be repented of, and a godly sorrow which worketh repentance to salvation (2 Cor. vii. 9-11).

And now, with regard to our unknown friend's third query, “Was it perfectly useless of Peter to call upon Simon to repent? and, consequently, was he wrong in so doing?"

This, I apprehend, has been completely answered in the foregoing remarks; but we would ask, Is there not in this inquiry an underneath leaning to the doctrine of universal redemption, and to the common belief that repentance ought to be preached to dead sinners, because they can of their own freewill repent? We have met with a passage in Dr. Watts's “Ruin and Recovery of Mankind” which astonishes us. The Doctor writes, “Let it be observed that, when the remonstrants assert Christ died for all mankind, merely to purchase conditional salvation for them, and when those who profess to be the strictest Calvinists assert that Christ died only and merely to procure effectual pardon and salvation for the elect, it is not because the whole Scripture everywhere expressly or plainly reveals or asserts the particular sentiments of either of these sects, with an exclusion of the other; but the reason of ese different assertions of men is this, that holy writers in different texts, pursuing different subjects, and speaking to different persons, sometimes seem to favour each of these two opinions ; and men, being at a loss to reconcile them by any medium, run into different extremes and entirely follow one of these tracts of thought and neglect the other. If there could be found a way to reconcile these two doctrines of the absolute salvation of the elect, by the obedience, righteousness, and death of Christ procuring it for them, with all things necessary to the possession of it; and also the conditional salvation provided for all mankind and offered to them in the Gospel, through the all-sufficient and overflowing value of the obedience and sufferings of Christ, this will be the most fair, natural, and easy way of reconciling these different texts of Scripture without any strain or torture put upon any of them.” Now, is not this making out God to be a God of two minds? James says, concerning men, that is

a double-minded man is unstable in all his ways.' Only think of a double-minded God—when the Scriptures assert, “He is of one mind, who can turn Him?” And the more we study the Word of God, the more we are persuaded that one mind is the ordering and carrying out of personal and particular redemption; and, with all Dr. Watts' trying to marry that which God has put asunder, there never has been found"

a way to reconcile these two opposite doctrines.”' Oh! but then,” say some, “if He does not give all a chance, He must be an arbitrary God. There is no justifying such a course.” But, О man, does God ask thee to justify His conduct? Can He not vindicate His own justice? Who art thou, O man, that dare to dispute His will ? “Woe unto him that striveth with his Maker! Let the potsherd strive with

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the potsherds of the earth. Shall the

clay say to him that fashioneth it, What makest thou ? or thy work, He hath no hands?” Surely our position as poor fallen creatures is to be silent and submissive before Jehovah's will.

What we want in all these important matters is to cast aside our preconceived notions and opinions, and consider what the Lord hath declared about it; and, in order to get at this and to learn the secrets of His will, we must seek the Holy Spirit's teaching and unfolding. He, the Spirit of truth (said our dear Lord before His departure from earth), shall guide you into all truth; and it is just because men will not honour the Spirit that they are filled with the errors of the day. Oh! we cannot, dear reader, speak or write too strongly upon this point. It is the Spirit of God we want. Men's opinions of momentous matters are so various and confusing,—away with them all, scatter them to the winds! Come, oh come, as a little child in the simplicity of nothingness, and seek the Spirit's teaching! There will be a different tone come over your experience, if He is pleased to reveal things according to God's plan of working. Think of the important declaration of the prophet Micah; he says, I am full of power through the Spirit of the Lord.This is waht we want. We are very emptiness and poverty in and of ourselves. Renounce the creature and all his calculations and opinions, which, concerning the oracles of God, are as vague as the devil can make them; and, laying apart every thing of self, receive with meekness the ingrafted Word which is able to save your souls.

We trust, then, that we have replied Scripturally to the inquiries of our unknown correspondent. It is somewhat out of our usual course to notice anonymous communications, but the subject of “a genuine repentanceis so important, that we hope our reflections may not be in vain in the Lord; but, before we lay down the pen, we may observe that, lest from our assertion that there are two kinds of repentance, some trembling one may be saying, “How, then, may I know that I am right? Is mine genuine, or have I been deceiving myself?” We would say to such, Now look back to that time when mighty grace melted you in contrition before the Lord; was there not a self-abhorrence realized on account of sin, as for the first time you beheld yourself to be an undone sinner, and cried, “Woe is me?" Did not Jesus hear your cry and confession, and manifest Himself as full of tenderness and love? and can you be mistaken in those tears of mingled joy and repentance that fell fast as you realized that Jesus came into the world to save sinners of whom you felt to be chief? Impossible! There is no delusion here; the call to the heart, the cry to the Lord, the confession on account of sin, and the clinging to Jesus as a Saviour just suitable for you, are most certain proofs that your repentance was real, and need not to be repented of, and that it was that

repentance unto life” which is the Holy Spirit's work, and will most assuredly end in eternal glory. Wanstead, Essex.

G. C.

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I do not ask for length of days,

I do not ask for gold,
For title, nor for fame I sue;

All these Thou canst withhold.
But for the sweet assurance that

My sins are pardon'd all

HYMN.

I do entreat, and in the dust,

Lord, at Thy feet I fall.
'Tis this alone will me support

While life’s rough path I tread;
And only this can at the last
Illume my dying bed.

T.

Sermons and Notes of Sermons.

HOPING AND HAVING.
A SERMON PREACHED AT ST. DAVID'S CHURCH, WESTBOURNE ROAD,

HOLLOWAY, BY THE REV. JAMES ORMISTON, VICAP. " And it shall be said in that day, Lo, this is our God; we have waited for Him, and He will save us: this is the Lord; we have waited for him, we will bo glad and rejoice in His salvation-(Isa. xxv. 9). The first verse of our chapter sets forth the intention of the prophet, and may be taken as the text upon which the succeeding verses are based.' His purpose is to exalt the Lord his God—to celebrate the glories of Jehovah,which he forth with proceeds to do in two chief particulars. First, he magnifies Him for His work of grace, " Thou has done wonderful things;” and then for His covenant purposes and promises—"Thy counsels of old are faithfulness and truth." For these unspeakable benefits Isaiah praises the Lord in those brief textual sentences, and then goes on to enlarge upon the overthrow of Israel's enemies, as the working-out of the Divine purposes. By anticipation he celebrates the destruction of proud Babylon, speaking of it as an accomplished fact, for who could resist the will of Omnipotence? “ Thou hast made of a city an heap; of a defence city a ruin: a palace of strangers to be no city; it shall never be built.” Not only was Babylon, however, to be judged by the God of Israel, but all those also who should confederate with her against the chosen people. Then he proceeds, “And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined,” in which language he no doubt refers to the glorious gospel of God's pregrace, and the days when the great banquet of Divine mercy should be spread by the Spirit-sent ministers of the new covenant. Not unfrequently is the gospel represented under the figure of a feast. So here, then, it must be made unto "all people;” not to the Jews only, but unto the Gentiles also, to men of all countries, sinners of all classes. It is true that in former times Jehovah confined the revelation of Himself almost exclusively to the Jews, the circumcision, in whom was typified the one true Church, the covenant people of God. "In this mountain shall the Lord make a feast of fat things,” for it was at Jerusalem the Lord Jesus consummated the work the Father gave Him to do. There He uttered the glorious shout of victory,

" It is finished !” and thence flowed forth the streams of salvation to all ages, the abundance of life, even life for evermore. "A feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.” Here is another figure, showing the strengthening, refreshing virtue of the Gospel of God's dear Son, by which the saints are made mighty for the fight of faith and of affliction. Then in the 7th verse we read, “And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations.” The day of Pentecost saw the primary fulfilment of His glorious prophesy, when there were gathered at Jerusalem men from all parts and of all people, who were brought to the knowledge of God the Son; and brought from a state of

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unbelief and misbelief, into a partaking of that faith which is the gift of God. But further, as the same gospel continues to be preached, in words the Holy Ghost teacheth, this evangelical prediction obtains an additional accomplishment, together with the blessed promise of the 8th verse, so far as those who graciously receive the Divine revelation are concerned, “He will swallow up death in victory; and

the Lord God will wipe away tears from off all faces; and the rebuke of His people shall He take away from off all the earth : for the Lord hath spoken it.” Jesus says, "that all whom His Father has given Him, given into His hands to save, shall be saved, and that He will raise them up at the last day.” Those so given to Jesus are the same as those who believe in Him, and they shall partake of the victory.

That this 8th verse points to the appearing of the Lord Jesus Christ and the resurrection of His saints will be sufficiently clear by referring to 1 Cor. xv., where the Holy Ghost directs the writer to quote (or at any rate to allude to) this verse: “So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. " When this corruptible shall have put on incorruption.” And when shall that be? Refer back to verse 42, “ So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption.' Not till the resurrection will there be victory, final victory over death. The pledge of victory we have in the revival of our glorious Head; and thus the "order" is stated in the 23rd verse: so Christ the firstfruits; afterward they that are Christ's at His coming." You will mark there is not a word in this Scripture as to the resurrection of unbelievers, which is elsewhere spoken of as the “resurrection of damnation (John v. 29). No, this portion of the word has to do only with God's people at the coming of their Lord— with believers asleep in the dust, and those who shall be alive and remain.

Enough has been said now, I trust, to show that the fulfilment of this prophecy of Isaiah is identified with the advent of the Lord Jesus ; indeed, is identical with it. Then shall victory utterly swallow up death. Then shall the Lord wipe away tears from off all faces. Then shall the rebuke of His people be taken away. Observe well, too, how emphatically these glorious predictions are certified, “For the LORD hath spoken it."

And now let us pass to our text, which stands very closely related to the context, upoil which I have thought it desirable to dwell at some length.

" And it shall be said in THAT DAY”-in that day of victory over death -in that day when all tears shall be divinely wiped away–in that day when the rebuke of the saints shall be removed for ever-in that day when the Lord's epoken word shall have its most blessed fulfilment-it shall be said in that day, "Lo, this is our God; we have waited for Him, and He will save us : this is the Lord; we have waited for Him, we will be glad and rejoice in His salvation."

But let us take in order what our God has here provided for us, dear fellow believers, for it is a feast of many courses.

1. We have herein the language of recognition.—"Lo, this is our God; we have waited for Him." In the day when the Lord Jesus, the resurrection and the life, shall come—when He who is our life shall appearHe shall be recognized by His people, whose every eye shall behold in

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