On this subject I observe.

1st. That we ourselves do not, ordinarily, dispute the truth of the Scriptural declarations, nor the sufficiency of the evidence by which they are supported; and yet are in very few instances persuaded to repent.

Neither part of this assertion will be questioned. The number of Infidels, here, is certainly very small. I am not warranted to say, that there is one. Comparatively, it is small throughout this part of our country: yet how few in comparison are the penitents? Of course, our belief of divine truth has little influence on our hearts.

2dly. Those, who were witnesses of these very miracles, generally did not repent.

The Jews, who saw the miracles of Christ, retained still their hardness of heart; and, although they were so much influenced by them, as to be willing to make him a King, they still preserved all their sinfulness of character; and, a short time after, nailed him to the cross. Even those who saw Lazarus come out of his grave, in many instances did not believe on him, but went away, and told the story to the Pharisees. The Pharisees, although in the Sanhedrim they openly admitted the reality of Lazarus' resurrection and of many other miracles, wrought by Christ, yet, instead of being persuaded, were only roused to more violent hatred against him; and immediately took counsel, how they might put him to death.

We, perhaps, may be ready to believe, and not improbably may actually believe, that our own hearts may be less hard, and our eyes less blind. In a qualified sense this may be true. We may not be, to the full extent, Scribes and Pharisees. Our obstinacy may, perhaps, not rise so high, as that of many other Jews, who lived at the time of our Saviour. Yet it is hardly probable, that we possess more candour and moderation, or a disposition more easily persuaded than many among the numerous thousands, who saw the miracles of Christ and believed him to be the Messiah. These, nevertheless, did not yield their hearts to him; receive him as their Saviour; nor possess a broken and contrite spirit.

These cities contained of women; the most may judge from facts,

The cities of Capernaum, Chorazin, and Bethsaida, often heard the Saviour preach; and saw in great numbers his mighty works wrought before their eyes. a multitude of youths, and a multitude hopeful objects of preaching; and, if we 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 af fections; 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?