The cities of Capernaum, Chorazin, and Bethsaida, often heard the Saviour preach; and saw in great numbers his mighty works wrought before their eyes. These cities contained a multitude of youths, and a multitude of women; the most hopeful objects of preaching; and, if we may judge from facts, the most susceptible of repentance. Yet we are taught, that few, even of these, repented. Our Saviour, after all his instructions and miracles, was compelled to exclaim, "Woe unto thee, Capernaum! Woe unto thee, Chorazin! Woe unto thee, Bethsaida!" and to declare, that it would "be more tolerable for Tyre and Sidon, and even for Sodom and Gomorrah, in the day of Judgment," than for those cities.

Few of us can pretend to more seriousness, a purer morality, or greater sweetness of disposition, than the young Ruler, who came to Christ, to know what he should do to gain eternal life. Yet even he, notwithstanding he believed Christ to have the words of eternal life, could not be persuaded to obey his voice; although Heaven itself would have been his certain reward.

Let us not flatter ourselves, that we have not the same common character, and that we are not by nature children of disobedience, even as they. The differences between them and us are merely circumstantial and even these are not always in our favour. We as readily, perhaps, and as entirely, acknowledge the reality of Christ's resurrection. Yet how little are we interested by this most stupendous of all miracles? How plainly is the story of it, when recited either in the word of God, or in the desk, an idle tale to most of those who hear me; as it was at first to the disciples, when told by their female companions to whom he had re-appeared.

3dly. Among all the persons with whom, while they were anxiously solicitous about their salvation, I have had opportunity to converse, I do not remember even one who ever mentioned his own indisposition to repent, as in any degree derived from the want of evidence to support the truth of the Scriptures.

The number of these has been so great, that if this were a common, or even a frequent, case, some one, and probably ma

ny more, must have been found among them, who had been embarrassed by this difficulty. At the same time, if the case had really occurred, it would be hardly possible, that it should not have been mentioned. Conversation of this nature is ordinarily in a pre-eminent degree open, undisguised, and the means of pouring forth all the heart. It is peculiarly employed, also, about the past and present state of the mind; its views, and affections; its obstructions in the way to faith, repentance, and holiness; its errors; its sins; and its perplexities. How obviously would such a fact find a place in conversation of such a nature. Yet, as has been already observed, no such instance is within my remembrance. It may therefore be concluded without hesitation, that very few, if any, such instances can be found. With these things in view, we are, I think compelled to admit the doctrine.

I will now conclude the discourse with a few

REMARKS.

1st. It is manifest from these considerations, that the reason, why mankind do not embrace the Gospel, is not the want of Evidence.

No evidence is more conclusive than that, which is furnished by miracles. Every man, who does not force himself, into a state of doubt, believes, and knows, that a miracle is the work of GOD only. When performed to prove a declaration, it is with equal certainty known to be a testimony from God to the truth of that declaration. The declaration itself is, therefore, true; and is seen to be true by means of evidence, which cannot be questioned.

At the same time, a miracle is evidence of the most impressive kind. As it is a fact, it has that peculiar force and vividness, which always attends the impressions of images made by objects upon our senses. A miracle is always a fact, also, of importance and solemnity. Beyond this, it is a singular, or at least a very extraordinary fact. It is therefore accompanied by

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.