cision simply by a consideration of the novelty of the course to be pursued. You admit that religion has claims, and that it is neither wise nor safe to neglect them; but it is such a new path, so totally different from every thing you have before met with, that you do not know how to enter upon it. Is this any thing more than an excuse? If it were a new path to wealth that was opening before you, would the novelty of it be sufficient to deter you from entering it? Nay, if it had but one-tenth part the promise of certainty which the ways of truth present, would you not eagerly venture upon it? "Be not deceived." Let not even your own heart deceive you. Why should your soul perish? Why should you go down to the pit with "a lie in your right-hand?" Again I must remind you, that however numerous may be the devices in a man's heart, "the counsel of the LORD that shall stand." There is one way to heaven, and there is not another. Be persuaded, therefore, to walk in it.

also.

V. The pressure of worldly affairs supplies you with an excuse for delay in this matter, and appears to you to be a serious difficulty in the way of becoming religious. Let us look at this The engagements of business and of social life are entangling. You feel them to be so. They fill you with innumerable and heavy anxieties. Your mind is so absorbed by them as to be almost incapable of attending to any thing else. Disappointments are often arising, which create great perplexity. The difficulty of successfully prosecuting your occupation is considerable. You have a family dependent upon you.

And the conclusion to which you come is

this, that your mind is too fully occupied with worldly things, to allow of your giving to religion a proper measure of attention, and therefore it is better to let it alone, until some more convenient season. Is this conclusion justified by the circumstances of the case? If religion be of paramount importance, ought it not to obtain present attention, whatever may be the difficulty arising from worldly circumstances? What security have you that any more favourable opportunity will ever be afforded you? Be this, however, as it may, is not religion a principle of action? Is it not applicable to all cases and at all times? In what way will it hinder your worldly property? Are there not many men around you who are as fully involved in worldly business as you are, but are at the same time imbued in no small degree with the religious spirit? Does it not sanctify their worldly pursuits, and console them under their worldly trials? Are they not as prosperous as other men? Are not their families as respectably maintained ? And do they not, besides, present a happy exemption from that murmuring and complaining disposition to which you are prone? Facts are stubborn things. What religion does for them, it can do for you; and what they can do under its influence, you can do also. But were there even any such peculiarity about your case as to forbid this conclusion, still are you not shut up to the obedience which the gospel requires, or the dread alternative which disobedience involves? "The friendship of the world is enmity with God," Jas. iv. 4. "If any man love the world, the love of the Father is not in him," 1 John ii. 15. Yea,

what is the Christian's directory on this very point? "Not slothful in business; fervent in spirit; serving the Lord," Rom. xii. 11. The gospel has plainly contemplated your case, and it requires your compliance with its claims. "Martha, Martha, thou art careful, and troubled about many things. But one thing is needful; and Mary hath chosen that good part which shall not be taken away from her." If you will continue "of the world," you must at last be "condemned with the world."

VI. Your difficulties are all of them excuses. Their real object is to keep the heart from Christ, and to conceal the true occasion of your continued unbelief-"the offence of the cross." It is this which constitutes your grand "stumbling block." The doctrines of Christ are too sublime and spiritual; his precepts too pure and holy; his ordinances too simple and heavenly, to foster your pride and suit your taste. But more than all, the terms of acceptance and life are too humiliating. This is the point. Here is the secret. Is it not so? Does not every other objection resolve itself into this? "If the prophet had bid thee do some great thing, thou wouldest have done it." But to "trust for life in one that died;" -this is to acknowledge your case to be so thoroughly desperate, and to cast yourself so entirely upon the mercy of God, that you cannot submit to this. Well, my fellow-immortal, what then shall be done? Your case and mine are so utterly hopeless in themselves that we can do nothing. If we think to commend ourselves unto God, we must perish. We can make no atonement for our guilt. If we should "give the

fruit of our body for the sin of our soul," it would profit us nothing.

with the devouring fire?"

But " can we dwell What motive, but one

gave his own Son Could he not ea

of pure and disinterested kindness, could actuate our Maker and Judge, when he to die in our room and stead? sily destroy us? Yet he still "persuades us to be reconciled unto him." He assures us that if salvation could have come by the law, Christ would not have died; that every thing which Jesus did and suffered was indispensible, in order to glorify him in the exercise of mercy; that we cannot be saved in any other way. Again, I ask, Are you wiser than God? or have you any claim upon him? Why should you reject the counsel of heavenly mercy? What profit is it, if you cherish your pride and lose your soul? What does reason, conscience, gratitude, consistency demand? Come, let us go together to the foot of the cross. It may require a violent effort to break asunder this bond of pride. But we must make it. Lord, help us by thine holy influence to make it now!

X.

TEMPTATIONS BY WHICH THE NOMINAL CHRISTIAN IS ASSAILED.

The claims of religion are now before you. They have gained some degree of attention, and awakened some corresponding impressions. You

But va

are somewhat anxious about the result. rious and specious considerations are suggested to your mind, tending to keep you still from that holy and entire decision which the gospel demands. These are so many "devices of Satan," by which he is endeavouring to "take advantage of you." "Be not deceived; God is not mocked; for whatsoever a man soweth, that shall he also reap," Gal. vi. 7. To guard you against this deceptive influence is now my immediate design. Why should "the god of this world blind your eyes," that he may bind more closely around you his adamantine chains, and rob you of everlasting happiness? This is his object. He may artfully conceal it, by flattering your pride, and misrepresenting the truth; but he seeks only your destruction. Carefully he adapts his suggestions to the peculiarity of your case; and easily can he "transform himself into an angel of light;" but he is the father of lies, and the murderer of souls, notwithstanding. Look then at his representations in the light of eternal truth. Weigh them all in the balance of the sanctuary, and yield yourself to the guidance of "the Lord the Spirit." Perhaps the best way to secure you against these temptations, is to select a few of the most common ones, and show you their fallacy. All others may be tried by similar tests.

I. You are told that nothing more is necessary than you already possess.

I

I am anxious to give to this suggestion its full weight. I will therefore assume that all supposable commendations meet in your case. will suppose that you are descended from pious parents, and have enjoyed all the privileges of a