of freedom to those who are "tied and bound with the chain of their sins;" who are the slaves of evil lusts, and are taken captive by Satan at his will. These he delivers from the powers of darkness, and brings them into the glorious liberty of the children of God. He gives unto them elevated views, and right principles, and pure affections; investing them with the privileges of Sons, and enabling them to walk in newness of life. But the words here

may be understood as conveying a petition for that free, wise, and princely spirit, which was requisite for him in the important and dignified station in which he was placed; that he might act in a becoming manner, as God's vicegerent and magistrate, and again be the leader and guide of his people Israel.

As a further improvement of the subject under discussion we may remark,

1. That the true penitent always desires a renovation of heart. He not only seeks of God the forgiveness of his sins; he not only prays for the mercy and loving kindness of his offended Father; he not only desires a deliverance from the guilt and condemnation under which he has fallen; he not only approaches Rom. viii. 14, 17.

unto God by means of a sacrifice, that he may be purged as with hyssop, and made clean in the court of heaven: he also bewails his proneness to transgress; he laments his native depravity, as being born in sin; and he sincerely beseeches God to "transform him by the renewing of his mind," to create in him a clean heart and to implant a right spirit within him. And as this desire of holiness and spiritual purity, is not the gift of nature, nor the effect of man's unassisted exertions, it may be regarded as a proof of an influence from above, that the Spirit of God has begun a divine work, and has implanted in the heart these good desires. This view of our subject agrees with the doctrine of our Church as it is laid down in the Tenth Article.

"The condition of Man after the fall of Adam, is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith and calling upon God: Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us when we have that good will" On this ground we shall be able to make an important distinction between those who feel some transient misgiv

Rom. xii. 2.

1

ings on account of sin, or who cry for mercy under some strong alarm; and those who truly bewail their transgressions, and pray unto God for his renewing grace. Many tears have been shed, and many vows have been made on the bed of sickness, which have almost immediately been forgotten, as soon as health has been restored; and their sinful habits and worldly pleasures have quickly resumed their accustomed ascendancy. This kind of grief is not that "godly sorrow which worketh repentance unto salvation not to be repented of;" it arises from self-love when a person is alarmed for his safety, and is not "a repentance from dead works," nor is there in it any genuine "faith toward God."

C

Whereas they who are endued with a principle of grace, whose hearts are changed and purified by the spirit of God, these really

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sorrow after a godly manner to repentance ;" they turn from sin and are turned to God; they seek deliverance not merely from the guilt, but from the power of sin; each of them prays in behalf of himself, Create in me a clean heart, O God; and renew a right Spirit within me. Thus our Church teaches us to pray in the Collect for Lent: "Create and make in us b 2 Cor. vii. 10. c Hcb. vi. 1. d 2 Cor. vii. 9, 10.

new and contrite hearts, that we worthily lamenting our sins, and acknowledging our wretchedness may obtain of thee, the God of all mercy, perfect remission and forgiveness. through Jesus Christ our Lord."

It is highly expedient therefore that we should examine ourselves on this point. If we are conscious to ourselves that we are sinners, and surely if we reflect at all, we must be sensible that we have repeatedly transgressed the holy law of God; then it is natural for us to dread the punishment due to sin; nor are we forbidden by the Scriptures to tremble at the wrath of God.

e

But we ought not to rest satisfied with this kind of fear, which may be only of a slavish nature, only productive of torment, and not of humility, self denial, contrition, godly sorrow, and newness of life. Though we cannot of ourselves repent, in a way acceptable to God nor create clean hearts within our own breasts by any of our own exertions, yet we are encouraged to pray unto God for this divine gift; we may "beseech him to grant us true repentance and his Holy Spirit." If we are sincere penitents we shall desire deliverance not only

e Pal. lx. 1--3. xcix. 1.-Isai. lxvi. 5. lxiv. 1-3. Jer. v. 22.

G

from the condemnation of the law, but also from the tyranny of evil lusts and passions, that "sin may not have dominion over us," but that we may walk before God "in newness of life." f We should not resemble those who "pour out a prayer when God's chastening hand is upon them," but who "start aside, like a broken bow," when the punishment is removed, and when they are again attacked by the the temptations of the world.

g

When we confess to our "almighty and most merciful Father, that we have erred and strayed from his ways like lost sheep; that we have followed too much the devices and desires of our own hearts; that we have offended against his holy laws; that we have left undone those things which we ought to have done; and have done those things which we ought not to have done; and that there is no health in us ;" and when we intreat him to "have mercy upon us, as miserable offenders; to spare us when we confess our faults: to restore us when we are penitent; according to his promises declared unto mankind in Christ Jesus our Lord;" we shall also pray unto our most merciful Father to grant, for his sake, that we may hereafter live a godly, righteous, and sober life, to the glory of his holy name.