all the force, derived from both these considerations. Finally, a miracle is deeply affecting to all men; because, as has been observed, it is a testimony from GOD to the truth of a doctrine, or to the rectitude and obligation of a precept. Every man knows, that God will not give his testimony to a doctrine or precept of little moment, however just and true; much less to one which is false. This testimony was never given; it cannot with decency be supposed ever to be given; to a doctrine or precept, which is not of high importance, and deeply interesting to the government of GOD, and the welfare of mankind. At the thought, and much more at the sight, of such a testimony, therefore, the mind is awakened, and solemnized, not only into the deepest attention, but the most profound awe.

All these advantages to produce conviction are eminently attributable to the miracle involved in a resurrection from the dead. The return of a departed man from the invisible world to those, with whom he had heretofore lived and conversed, is, and ever has been, one of the most solemn objects of human contemplation. The appearance of departed spirits has in every age, and in every nation, awakened, in spite of improbability, contempt, and ridicule, vivid and alarming apprehensions in the great body of our race. Not only has it been felt by those, who believed it as a fact, but by those also, who have considered it as a mere dream of imagination. A secret shuddering, an involuntary chill, has regularly attended the very thought of such a scene, when fairly brought home to the mind. What, then, would be the feelings, were such a man actually to re-appear; to converse, to live, for a destined season with his former acquaintance? What emotions would spring up in the soul, while he unfolded his own experimental knowledge of the invisible world; the joys of heaven; or the sufferings of perdition? Who would not run to see this wonderful stranger? Who would not eagerly listen to his recitals? Who would not awake, and tremble, and shudder, at his warnings and exhortations?

But the text declares, that even the appearance and testimony, of such a person would not persuade us to believe, and repent: VOL. II.

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and the illustrations, furnished in this discourse, have, if I mistake not, proved the declaration to be true. Why should we not repent? Certainly not because the evidence accompanying his testimony would be insufficient to command conviction. No evidence could be more complete. Most clearly the difficulty lies not in the understanding but in the heart. The disposition is opposed to the reception of divine truth; and overcomes all the dictates of the understanding. Here lies the great secret. The heart is opposed to GoD, to his truth, to conviction, to obedience. It is easy to prove to any man, who will listen with candour, the truth of the Scriptures; the desirableness of repentance, faith, and obedience to GOD; the importance of renouncing sin, and returning to our duty. But he will not, therefore, believe, nor repent, nor obey. Convinced as he may be, he will still continue to sin. It is easy to shew; indeed, it does not need to be shewn; that it is wise to secure Heaven, and escape from Hell. But he, to whom this is shewn, will not therefore seek Heaven, nor attempt to escape from Hell.

This certainly is a most unhappy trait in the human character. It is conduct, which is contrary to our boasted reason, our professed dignity of nature; and is plainly inexcusable to our consciences, as well as to God. What can be said in behalf of him, who knows his duty, and refuses to do it? What can he say for himself? What will he say, when he comes before the bar of his Maker? How plainly must he be overwhelmed by a conviction of his guilt, which then he will be unable to force away.

But that, of which we shall then be convinced, it cannot but be wise to feel at the present time. If we would either please GOD, or save our own souls; we ought now to see, and acknowledge with the heart, the obstinacy which we cherish against the truth and will of God. We ought now to see how foolishly, as well as how sinfully, we are resisting our salvation. We have Moses and the prophets, and Christ and the Apostles. The brethren of the Rich man had the former only. If they resisted these, their case was hopeless; and their souls were undone. What, then, if we resist both, will be our case?

2dly. From these observations it is clear, that no evidence will persuade a sinful heart.

The Devils, we are told, believe, and tremble. The Rich man, in the parable, saw with absolute certainty, and saw in his own experience too, that the impenitent are miserable beyond the grave. Yet the devils do not repent. The Rich man did not repent. He hoped, that his brethren would repent, if Lazarus‹ should be permitted to testify to them the sufferings which he endured. But he exhibits not a single hope of his own repentance, although he was now experiencing the very woes concerning which the testimony of Lazarus was to be given.

In the same manner multitudes of mankind in Christian countries, and among them not a small number in this house, who acknowledge the Scriptures to be the word of GOD, and believe, without a doubt, that all the solemn things, which they contain, are true, are yet not persuaded.

There is no instance, recorded in the history of man, in which the heart has yielded itself to the mere influence of truth; even of the truth of GOD; and become converted, merely because it was convinced. Sin in its very nature appears to be immoveable by any effort of the sinner. If I am asked, whether he is not possessed of physical power to effect this removal; I answer, "yes: but he will never exert it in such a manner, as to accomplish the end." Man, in my view, has all the physical power, before, that he has at, or after, his regeneration. The only change, wrought in him at that time, is in his disposition; and, to accomplish this change, something, beside the mere power of truth and evidence, is indispensable. The grace of God, alone, the power of the divine Spirit, is the only cause, from which this wonderful effect can spring; the only balm for the leprosy of the heart.

You may, perhaps, ask what, then, is the use of divine Truth? What is its efficacy? What is the value of the means of grace? And why do I urge you so earnestly to use them; and to use them with all diligence, and anxiety; for the purpose of attaining salvation? To these reasonable questions my answer is ready.

This is the way, in which God has thought proper to communicate this blessing; and unquestionably the way, which is most wise and proper in itself. He could easily accomplish the whole work of your regeneration without even a remote reference to any means whatever. But he has determined otherwise and such is the importance of the Scriptures to this mighty concern, that they are declared, expressly, to be able to make us wise unto salvation. As he has ordered his providence; they are absolutely necessary to teach you his character and pleasure; your own ruin, and recovery; the dangers to which you are exposed, and the way to escape them; the blessings which you may acquire, and the means by which they may be obtained. Scarcely less necessary are they to bring you to that soberness of mind, which is indispensable to thinking usefully on any subjects; especially on those, which are involved in Religion; and to that solemn concern for your immortal interests, without which you will not even wish to be saved. The means of grace universally form, when employed in earnest, a preparation of the man, both with respect to the understanding and the affections, for the proper commencement of the agency of the Holy Spirit in renewing his heart. This is not a preparation of merit but of fitness. It involves no desert of this blessing. It infers no obligation on God to communicate it. But it is the way, which GOD in his wisdom and mercy has been pleased to select; and which therefore he has been pleased to bless. It would be easy to shew, that it is both wise and good but this the time will not permit; and on the present occasion it is unnecessary.

Agreeably to these observations,, all persons, who are finally regenerated, date the commencement of seriousness in their minds, of their conviction of sin, and therefore, of the conversion which followed it; from something, which is contained in the Scriptures: some truth; some precept; some ordinance; some threatening; some invitation; some promise. Ask as many, as you please; and you will find, that one dates the commencement of this work in his soul from some passage of Scripture; another, from an expression in a prayer, or a psalm; and

another, from an affecting sermon. One finds it in religious conversation; another, in religious example. One began to be af fected by his own sickness, or his recovery; another, by his exposure to an alarming danger, or his merciful deliverance; and another still, by the death of a friend, or some other solemn dispensation of Providence. You will never hear this great event spoken of, as commencing without something, by which it was begun and that something is always divine truth, either brought to the mind simple and alone, or accompanied with circumstances, by which it was powerfully impressed. And let it be remembered that all the things, which I have here mentioned, are only Scriptural truth, presented in various forms, or accompanied by different means of impressing it powerfully on the heart.

But, were we unable to explain this subject at all, it would be sufficient to recur to the mere state of facts, to recommend it in the strongest manner to the attention of mankind. It is certainly enough for us, that all, who are saved, are saved in this

manner.

Flatter not yourselves, then, that your hearts will ever be changed by the mere force of evidence; nor that you can ever be renewed, but by the grace of God, and the agency of his Spirit; nor that you have a rational hope of salvation, without an earnest, anxious, use of the means of grace; nor that in such an use of these means you can merit salvation; nor that God is under any obligation to save you; nor that you are in any sense safe, until you shall have been created anew by the power of the divine Spirit. Leave these dreams to those, who are willing to spend life in dreaming. But do you in the mean time rejoice, that there is a divine Spirit to renew you; and that there are means, by which multitudes have been conducted to this renovation. Lay hold on them with all your hearts: and, while you follow the glorious company, who in the use of them have been divinely blessed, may you find the same blessing in this world, and the innumerable and immortal, blessings which flow from it in the world to

come!