to others, to establish in them the same character. The tendency of other sciences to accomplish these ends is, at the best, feeble, and remote: that of Theology is direct, and efficacious. How many persons even in humble life, and possessing very limited views, have become virtuous by studying the Scriptures. The nobleness of the Bereans was obtained undoubtedly, as well as exhibited, in searching this sacred volume with diligence, and candour: and hence they were prepared to receive the preaching of the Gospel with all readiness of mind. The effects, produced upon them, will be found by others; and, there is the best reason to believe, will ever be found. By a solemn, daily, earnest, intercourse with the truths of the Gospel, the mind, not improbably in all cases, becomes habitually sober; purified from gross thoughts; furnished with those, which are refined and noble; imbrued with an increasing relish for that, which is great and good; and withdrawn from that, which is little, sordid, and selfish. There is every reason to believe, that great multitudes of mankind have already become Christians, merely by reading the Scriptures, sent so extensively through the world by the British and Foreign Bible Society.

Virtuous men are, essentially, the only useful men to others; the only men, whose usefulness will extend its efficacy into the regions of future being, and promote the interests of immortality. Compared with this, all other usefulness is narrow, and momentary. To save a soul from death, and to cover a multitude of sins, is to be a benefactor indeed, and to expand beneficence through eternal ages. Such men are, also, the essential benefactors to their fellow-men in the present world; those, from whom wise counsels, important kind offices, solid consolations, and beneficial examples, are derived. Accordingly, to such

men are regularly confided, in almost all cases where it can conveniently be done, the protection, and the management, of the important private concerns of those around them, when these things demand the assistance of others, beside those who are immediately interested. There is no case of such a nature, where the superiority of virtuous men is not felt, and acknowledged. To such men he, who has a just cause, will refer it: he, who leaves children, will commit them to his guardianship: he, who

makes a Will, will constitute them his executors: he, who is in distress, will look to them both for assistance and consolation.

Among the modes, in which Laymen, versed in theological science, have been eminently useful to mankind, to elucidate and defend Revelation and its doctrines, and to enforce the observance of its precepts, and thus to contribute universally to the establishment of truth and righteousness, and the Divine Kingdom, in the world, is one, of the highest moment. The concerns of Religion have, in most countries and ages, been left too exclusively in the hands of Ministers. Ministers, it is to be remembered, however able, however faithful, are comparatively few in number; and are therefore ill-matched with an enormous multitude of opposers. Ministers, also, are regarded, and ever will be regarded, not only by their open enemies, but by all the stupid, worldly, cold-hearted men, as saying, and doing, whatever they say or do, either for the defence, or advancement, of Christianity, officially; from necessity, imposed on them by a regard to their reputation; from prejudice in favour of doctrines, which they have long taught; from party attachment to those, with whom they have been long professionally united; and from selfish wishes to provide subsistence for themselves and their families. All these things can be said with some appearance of truth; and, however groundless, cannot always be satisfactorily refuted. None of them are, however, applicable to Laymen, when employed in the same cause. They will ordinarily be acknowledged to act in this case from real conviction; under the influence of no necessity; without any particular attachment to party; without prejudice; without bias. Their numbers also, and often their employments and character, are, or may be, such, as to set at defiance the whole violence, the contempt, and the sneers, of irreligious men.

Accordingly, many Laymen have rendered to Revelation services of the highest importance. The names of Bacon, Boyle, Newton, Locke, and Grotius, of Pascal, Addison, Johnson, Littleton, and West, of Jones, Teignmouth, Bryant, Sharp, and Wilberforce, together with many others, will be had in everlasting remembrance, as champions of truth and righteousness, illustrious

supporters of Christianity, and glorious instruments of piety and salvation to mankind. What a sanction on this employment did Grotius leave at the close of his life; when, referring to his absorption in learning of other kinds, and lamenting that he had not devoted his days wholly to Religion, he exclaimed, "Heu! vitam perdidi, nil operose agendo:" "Alas! I have lost life in laboriously doing nothing." Who was ever an abler judge of this subject? In what circumstances could a judgment be more evidently sincere ?

Nor ought it to be forgotten, that Laymen, by assuming their proper part in the support of Christianity, awaken, and increase, a just sense of their own duty as the friends of the Redeemer; realize that his cause lies upon them, as well as upon Ministers; and feel the importance of thinking, planning, and acting, vigorously in his behalf. That, in which we take no other concern than what is experienced in contemplation, will never be very near to our hearts. Its importance may be coldly acknowledg ed; but it will awaken neither interest, nor efforts. When we begin to act; we begin to feel. Were Laymen to act more generally, and more vigorously, in the cause of Christianity, its interests would come home to their hearts; and they would speedily become more virtuous, and more useful, members of Christian society.

I have dwelt thus particularly on this subject, not only because of its inherent importance, but also because it has not, within my information, been brought into the desk; and because there is no place, where it can with more propriety be introduced than in this, and no audience, to which it can with more propriety be addressed.

IV. How solemnly does the Scriptural system of Doctrines and Precepts demand the cordial reception of every man, to whom it is published!

Every one of those, who hear me, is a creature of God; an accountable creature; an immortal creature. Every one is bound to the grave, and the judgment. Every one is a candidate for heaven, or hell. To every one, life is a day of trial. On your conduct in this life, is suspended your destiny in that which is to come.

All of you, also, are sinners. You have offended God. You have broken his most holy law, times innumerable, with a bold hand, a hard heart, and a blind mind. By that law you are condemned, and cannot be justified.

Your sins, also, are gross and dreadful: not perhaps scandalous, and such as cover you with infamy; but such, as have been committed in the meridian day of the Gospel, against the dictates of an enlightened conscience, against blessings of high moment, daily and hourly renewed. Ignorance of your Lord's will you cannot plead, for you have known it from early life. Leisure for understanding it, books, instructions, motives, have been supplied to you with a munificent hand. Your allotments in life have been mercifully distributed by the great Benefactor. He has called to you with a voice of unspeakable kindness. He has charmed you with continual testimonies of parental love.

In these circumstances, and amid so many inducements to hear, and to obey, the Saviour of mankind has placed himself directly before your eyes, suspended on the cross, and expiring in agonies, to atone for your sins, and to reconcile you to God. He has offered to you himself, and all his blessings: and of you he has required nothing, but cordially to receive him. Instead of listening, there is but too melancholy reason to believe, you have turned a deaf ear, and a blind eye, to all that he has said, and done. He has called; but you have refused. To what has he called you? To purification from sin; to forgiveness; to sanctification; to the attainment of the everlasting love of God; to the possession of heaven; to the blessings of immortal life.

But he knew, that your hearts were harder than the nether mill-stone. He therefore sent his holy and good Spirit into the world, to enlighten your minds; to convince you of your guilt and danger; to unfold to you the divine excellence of the Redeemer; and by the renovation of your hearts to persuade you to embrace him, as he is offered to you in the Gospel. A thousand times has this glorious Agent awakened in your minds a solemn sense of their worth, and their immortality; led you to serious reflections on your guilt; excited in you alarming apprehensions concerning death, and the judgment; and prompted you to sober resolutions of repentance, and reformation.

All these benevolent efforts you have resisted. All the grace of the Gospel, all the benevolent offers, which Christ has made you, all his merciful invitations and promises, you have rejected. On his cross you have cast contempt. To his character you have been hostile. You have grieved the Spirit of Grace. You have wronged your own souls.

Still, you are bound to eternity. You must die: you will be judged: you will be rewarded according to your works. Consider this, ye that forget God; lest he tear you in pieces, and there be none to deliver.

In this solemn, this exposed, situation, immeasurably interesting to every one of you, what measures will you take? Remember, that, whatever you may think proper to do, God will take his own measures. You may wish, that he would do otherwise. You may hope, you may believe, you may determine, that he will bend his purposes so, as to make them more palatable to you. Under this determination, and with these hopes, you may feel yourselves safe; and say, Peace, peace, when there is no peace. Like Agag, you may exclaim, Surely the bitterness of death is past; when you are on the point of being hewed in pieces. The providence of your Maker, whatever you may wish, or believe, will move on uninterruptedly, and immutably, to the accomplishment of every one of his purposes; and of those, which respect your salvation, and your perdition, as truly as any other. When you come to the regions of woe; with what anguish will you look back upon your present life; and wish, that you had now listened to the calls of mercy; that you had been roused from this sleep of death, and obtained life from the hands of the Saviour!

It is not necessary, that every one should be learned in Theology: but it is necessary that every man should be a Christian. The souls of the learned and the unlearned, are alike immortal; and are alike destined to endless happiness, or endless misery. How will you acquire this glorious blessing, and escape this absolute ruin? There is but one path, which has hitherto conducted; there is but one path, which will ever conduct; mankind to eternal life. This has been pointed out by the finger of God; and was never discovered by human philosophy. The cell of