surprising. Notwithstanding the most solemn warnings of the divine word, men will hold fast deceit, and refuse to turn to the Lord. They will resist the plainest evidence; or if they acknowledge the truth to be undeniable, they will imprison it in unrighteousness. And when their own foolishness has perverted their way, they will attempt to lay the blame of their mistakes upon God; complaining that his ways were not equal, his word not explicit, or the means he used to reclaim them insufficient. In hell, indeed, their eyes will be opened, to see the futility of many pleas, by which they now deceive themselves; but the desire of finding at least some excuse for themselves, or some fault with the ways of God will remain, and will increase their guilt and misery. This seems intimated in the conclusion of this striking parable; while the language used by Abraham, assures us of the suitableness and excellence of those means which God has chosen to adopt, and the insufficiency of others, which the conceit of man might prefer. His words are very solemn and interesting, and ought to be instructive and convincing. Let us endeavor,

FIRST, To illustrate this assertion, and show its credibility and reasonableness.

The writings of Moses and the Prophets are the means which God has actually chosen, to instruct and persuade mankind; and it is not fit that apostate creatures should prescribe to Divine Wisdom what method should be adopted for their recovery.

The writings of Moses and the Prophets are well adapted to enlighten and instruct the human mind; whereas the resurrection of one from the dead would tend to alarm and confuse the mind.

The inspired writings are means suited to persons of all ages and countries; but the resurrection of one from the dead, would either be of no general use; or being so often repeated, would lose its force of novelty, and then be disregarded, like other means of grace.

The evidence that Moses and the Prophets wrote under divine inspiration, are clear and decisive; but who can settle what evidence would be required, that one risen from the

How do

dead, was neither mistaken himself, nor inclined to deceive us? A bad man's testimony might be suspected; and the goodness of a saint from glory disputed. we know who he is; that he was really dead, and raised again; is holy and happy; was commissioned by God to instruct us; or does not exceed his commission?

If the fact were often repeated, numberless queries would propounded and answered; and the answers given by one be compared with those received from another; while endless disputes would be occasioned by the forgetfulness, or the misapprehension of the relaters.

After the fervor occasioned by the novelty had abated, numberless impertinent questions would be asked, and men would be more solicitous to know the state of their departed neighbours, than to learn their own duty.

To discover the state of the dead to the living would supercede the business of the last day, and be inconsistent with God's plan of probation.

In short, if man had but a right spirit, the writings of Moses and the Prophets, (especially with the New Testament,) would be abundantly sufficient. They contain a just delineation of the divine character; a declaration of the divine will; a discovery of our guilt and misery; and a display of salvation by grace. They contain doctrines, duties, invitations, promises, motives, in rich abundance; such as nothing could resist but a heart of stone, a carnal mind, full of enmity against God and truth. One risen from the

dead might fill with surprise, might force an unwilling assent, might cause native enmity to hide itself; but could not change the heart: that would require superior energy, a power absolutely divine.

If, therefore, the Holy Scriptures do not win souls to God, no other means would produce that effect; but the hindrance must be of that kind which no means would remove. So far as means are used in the conversion of a soul, God has appointed his word to be read and heard; and these means are well adapted to answer the end for which they were instituted. So far as these are insufficient, all others would be. Others might alarm more, but could not change the heart.

God alone can do that. I might have mentioned the resurrection of Lazarus and Christ. I proceed,

SECONDLY, To improve the doctrine of the text, by recommending the Holy Scriptures; and calling upon you to hear Moses and the Prophets, yea, Christ and his Apostles, and urging you to be persuaded by their counsels.

Has not Moses told you what God requires, and what he forbids? And will you not be persuaded to attend to your duty, and to forsake your sins? Moses and the Pro

phets have told you the awful consequences of sin; that the soul that sinneth shall die; that every one who continueth not in all things written in the book of the law, to do them, is cursed. If you regard them, you must believe Christ and his Apostles. Also, that by the deeds of the law, no flesh shall be justified. Moses and the Prophets, as well as Christ and his Apostles, have assured you of the necessity of a sacrifice for sin; that without shedding of blood, there is no remission. Oh! be persuaded to look unto Jesus, whose precious blood cleanses from all sin. Acts iii. 22-24. x. 43. Rom. iii. 21—26. Moses taught the necessity of Deut. xxx. 6. The Pro

the Lord's circumcising the heart. phets taught the necessity of his taking away the heart of stone, and of putting his fear into the heart. Jesus asserted, Ye must be born again. Alas! if ye believe not divine testimony, neither would ye be persuaded, though one rose from the dead. The inspired writers have unfolded to you the two eternal worlds. Have you been persuaded to flee from the wrath to come, and to receive the kingdom of heaven as a little child receives his inheritance?

Consider, how inexcusable and criminal are they who hear not the testimony of Moses and the Prophets, nor even that of the incarnate Son of God! Reflect, how abundant

are the external and internal evidences of the divine revelation! In vain do you object the difficulty of understanding them, or ascertaining their meaning. Did you ever take pains to understand the Holy Scriptures? Did you ever implore the aid of the Holy Spirit? Do you not slight and disregard the most incontestable truths? Do you truly regard all that you do understand?

If you do not understand the doctrines of the decrees, do you understand the doctrine of the commandments? Thou shalt not take the name of the Lord thy God in vain. Did you ever get any thing by that? Remember the Sabbathday, to keep it holy. If you have a soul, is one day in the week too much to mind it? Thou shalt not covet. These surely are plain enough.

Thou shalt love the

If

Lord thy God with all thy heart, and thy neighbour as thyself. Are not these plain? Have you obeyed them? not, are you not a sinner? and do you not need pardon?

You do not understand the doctrine of regeneration. Well, Do you understand the doctrine of repentance? If you do, repent, and believe the gospel. Do this thoroughly, without any special influence from above; and we will give up our doctrine of regeneration in your case; especially if you can persuade others to do the same.

But if you and others will not be persuaded, by all the motives in the Bible, to turn to God, we must believe that you are so obstinately wicked, that none but God can conquer you. You are dead in trespasses and sins. Though at the same time you are without excuse; for if you will not believe Moses and the Prophets, neither would you have been persuaded, though one rose from the dead; nor do you deserve that God should do more for you than he has done already; but if he should do so, it will be of his own sovereign will: and then you will not quarrel with him for so doing, nor for intending to do it.

Meanwhile, allow us who have been persuaded, to give all the praise to God, and to acknowledge that by grace we are saved, through faith, which was not of ourselves, but the gift of God.

LXVIII.

CHRIST'S DISCIPLES HATED FOR HIS SAKE.

And

LUKE xxi. 17.

ye shall be hated of all men, for my name's sake. Two thoughts very forcibly struck my mind at the first reading of this passage. Surely Jesus Christ was no

impostor, or he would never have made such a declaration as this, which was so ill calculated to entice men to follow him. Mahomet would have given no such warning, nor the Pope, who makes temporal prosperity a mark of the true church. Surely, if he was conscious of his own integrity and the goodness of his cause, he must have had a bad opinion of human nature. He must have held the doctrine of universal and total depravity, or he could never have seen need for such a warning. If men had any native virtue, they would not hate his disciples for his name's sake. I may add, that the correspondence of facts with this prediction is a further confirmation of the truth of Christianity.

But I shall not now dwell on the proof of this fact, but rather inquire a little into the reason of it. Why are the true followers of Christ hated of all men, for his name's sake?

It certainly is not merely for a name, for the bare sound of syllables, nor yet for a mere nominal profession; but on account of their principles and practices, that the world hates Christ's disciples. Nor is it because their sentiments or conduct are truly inimical or injurious to the welfare of men, but because they are contrary to their corrupt dispositions. Gen. iii. 15. "And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." Matt. x. 21, 22. xiii. 12, 13. John xv. 18-23.

FIRST: All men are idolaters, and therefore hate that religion which is calculate utterly to abolish idols, by exalting the one only living and true God. Before Christ, idolatry filled the earth. Heathen gods could coalesce; but Jehovah is a jealous God, scorns a rival, demands the whole heart, and condemns spiritual as well as gross idolatry.

SECONDLY: All men are naturally disposed to attempt to establish their own righteousness, and to confide therein; and therefore hate to be stripped thereof, and to be beholden to the atonement of Christ for salvation and eternal life. Hence Jews, Mahometans, and nominal Christians, hate saints.

THIRDLY: All men are full of pride, and therefore hate a