a vast and solemn responsibility. "Unto whomsoever much is given, of him shall be much required." "Why, even of yourselves, judge ye not what is right?" Luke xii. 48, 57. Can it be, that your natural power of inquiry and application, which is so satisfactorily employed at your pleasure on all subjects of scientific or literary research, is both useless and irresponsible in the weightier matters of religion and of eternity? Can it be, that such a system of moral means as the religion of Jesus Christ introduces and sustains, involves no corresponding obligations? Can it be, that when God commands, it is less your duty to obey, in religion than in providence? that when he calls to serious consideration, to the holy investigation of truth, to repentance, to faith, to prayer, to "seek first the kingdom of God," to "strive to enter in at the strait gate," all he means is that you are to sit still, and continue in careless unbelief, or self-righteous satisfaction? "I speak as to wise men, judge ye what I say."

Your capacity to study revealed truth, implies your obligation to do so. The eye, which you allow to wander at random, that it may dissipate serious thought, would, if fixed, aid you to understand the Scriptures; the ear, which listens with delight to the scientific lecture, or the sweet sounds of music, can give equal attention to the preaching of the gospel, and so become the inlet to holy impressions. The same degree of mental power which you employ in the study of abstract science, or devote to the avocations of worldly business, or consume in the anxious cares of domestic life, might be applied with equal success to the investigation of divine truth, and the dili

gent use of the means of grace.

What hinders

this appropriation of your faculties, but your cherished disinclination to the themes and objects of religion?

Perhaps you are saying, "I admit it to be true in the general, that I am capable of fixing my attention on any subject according to my inclination; and that I can succeed in acquiring a knowledge of it, and in awakening within myself an interest in it, according to the degree of energy and zeal with which I pursue it ;—but I do not think that this is equally true in reference to the deeply mysterious subject of religion." That there are deeply mysterious points of revealed truth, I cheerfully concede to you. If there were not such points, one great proof of the divine authority of the Bible would be wanting. But the simplest and most fundamental principles of phy.. sical science, to say nothing of the sublimer operations of nature, are equally mysterious. All objections based on this fact are therefore futile and vain. And you must allow me to tell you that all the topics of the divine word, in so far as they affect the question of your salvation, are plainly revealed, and do lie within the range of this power of intelligent consideration, which I call upon you to exercise. Your own mental and moral character; your obligations as a creature; and your condition as a sinner: the just claims of God, who made you, who rules over you, and who will bring you into judgment with himself: the nature and design of your present temporary sojourn upon earth; the transcendent importance of the eternity to which you are hastening; and the disclosed plan of divine mercy, showing how

"God can be just, and the justifier of the ungodly," are all themes of study to which your nature is equal. By a simple-hearted and diligent effort, you can understand what is written concerning these points; and you are able to employ with yourself the various considerations which the Bible suggests, as motives to induce a corresponding sense of their vital importance. That the force of these statements may not be lost upon you, or appear to be made for the occasion, permit me to place before you at once a compendious summary of scriptural truth, comprising that which is necessary to be known in order to your salvation; and to beg your devout and fixed attention to it.

"God made man upright; but they have sought out many inventions," Eccl. vii. 12. "All have sinned, and come short of the glory of God," Rom. iii. 23. "The wages of sin is death," Rom. vi. 23. "By the deeds of the law shall no flesh be justified in his sight," Rom. iii. 20. "Every mouth is stopped, and all the world is guilty before God," Rom. iii. 19. "God is in Christ, reconciling the world unto himself, not imputing their trespasses unto them. For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him," 2 Cor. v. 19— 21. Be it known unto you, therefore, that through this man is preached unto you the forgiveness of sins; and by him all that believe are justified freely from all things," Acts xiii. 38, 39. "He that believeth on the Son of God hath everlasting life; and he that believeth not the Son shall not see life; but the wrath of God abideth on him," John iii. 36. Behold,

66

66

now is the accepted time; now is the day of salvation," 2 Cor. vi. 2. "Wherefore, as the Holy Ghost saith, To-day, if ye will hear his voice, harden not your heart," Heb. iii. 7, 8. "For what shall it profit a man, if he shall gain the whole world, and lose his own soul? Or, what shall a man give in exchange for his soul ?” Matt. xvi. 26. 66 Behold, the Judge standeth before the door," Jas. v. 9. 66 'Repent ye, and believe the gospel," Mark i. 15.

There is nothing here which is above your capacity. Do not, then, deceive yourself by any mistake as to your responsibility. Does not God rightly hold you accountable for the use of your capacity to know his will?

Your liberty as a moral agent also implies your responsibility. You do "not act by constraint, but willingly.' You choose your own ways, rejecting that to which you are averse, and pursuing that which accords with your inclination. You feel that when you sin you do so voluntarily, and that you are equally at liberty to abstain from sinning, were you but disposed to do so. Are you not then an accountable being, fully responsible for your conduct? When God makes known to you his will, shows you what is your duty, and by various motives persuades you to perform it, are you not responsible for the decision to which you come?

The supremacy of God should teach you your responsibility. Has he not an undoubted right to command your service according to his own will? Is he not your maker? Are you not continually dependent upon him? Does he not necessarily rule over all? Is he not the first being, the greatest and the best?

Must not his

will give law to the universe? Does it not give law to you? If you obey, will he not bless you as he hath spoken? If you disobey, shall he not require it? These inquiries derive increased force in their application to the gospel as an authoritative announcement of the divine will. The gospel is "the perfect law of liberty;" and the supremacy of God is therein more apparent than in any other department of his government. Man, as a sinner, is entirely dependent upon "the good pleasure of God." In infinite grace, God still rules you by persuasive motives, addressed to your intelligent and free nature, and adapted to your fallen and guilty condition. But all his appeals, whilst breathing the spirit of love, are clothed with supreme authority. They announce His will, and declare your duty. The gospel is to you the law as well as the means of life and happiness; and it demands obedience. It is true you may "reject this counsel of God," and in doing this throw yourself back upon the original law of our nature, which required perfect obedience, and threatened death to the first transgression; but in doing this you not only exercise the power upon the ground of which you are responsible, you also incur the guilt of disobedience to the gospel. Consider, I entreat you, the circumstances under which God shows his supremacy over you, and see how they involve your responsibility. You were born under a form of government, whose fundamental principle is the vicarious sacrifice of the Son of God, and all whose requirements are directed to your recovery from sin, and your introduction to the favour and service of God. Every motive is suggested which even divine mercy itself can supply, to induce your attention and obedience. You