minifters of religion, thofe at least whe cordially enlarge their views to the extent of their duty, to the unequivocal import of the vows which are upon them, ceafernot to labour from house to houfe; and pri vately to imprefs on each individual, sas prudence and opportunity may allow, the injunction, the warning, or the encourage ment, of which he more especially stands in need. Thus, to all throughout the Christian world is the gofpel of falvation fent. How is it received? As site was among the Jews at Rome: Some believe the things which are fpoken; and fome believe them not. If there be any difference between the two cafes, it is this Among the Jewish nation, collectively confidered, there was, on the one hand, more open unbelief; and, on the other, more fincerity in chriftian profeffion, than exifts at prefent. They who did not believe that Jefus Chrift came from God, feeling no worldly motive to induce them to dif femble their unbelief, avowed it, and acted upon it. They who were convinced of the truth of the gofpel, and embraced the Christian faith, having no worldly motive to lead them to profess a religion which was every where Spoken against and perfecuted,

II

cuted, ufually became Chriftians under the influence of decided piety. But in these days, when to be a declared unbeliever, îs commonly regarded as difgraceful; there are to be found within the pale of the Chrif tian Church many persons who have no stedfaft belief in the gospel, And as in these more mild and enlightened countries, no danger hangs over the head of any man in confequence of his being outwardly a disciple of Chrift; there is feen among profeffed Chriftians a far greater proportion of the careless and the lukewarm than was to be difcerned by the Apostles among their converts. Now let it be always and ftedfaftly remembered, that the Scriptures univerfally represent as unbelievers not only thofe whofe blindnefs and impiety treat the Christian revelation as a falfehood, as a cunningly devifed fable, as an invention of men; but thofe alfo who bold the truth in unrighteoufnefs; thofe who believe abAtractedly, but not practically; those who believe, and do not obey; those who believe with the understanding, but believe not with the heart unto juftification *. A dead faith is no faith. It has no claim through Chrift to the rewards of faith. It Rom. i. 18.-X. 10.

may

may become even more finful and dangerous than open unbelief. To fin against knowledge may be, under poffible circumstances, more flagitious than to offend through wilful ignorance. Not to believe in Chrift may fometimes be owing chiefly to guilty unconcern. To believe that he came from God, and defpife his commandments, must be, in the language of the Pfalmift, the great offence, must be prefumptuous fin. Why are the Gentiles pronounced to have been Atheists, without God in the world? Because though they knew God, they glorified him not as God. He is the worst of Atheists, who acknowledges that there is a God, and will not obey him. He who outwardly confeffes Chrift, and practically denies Him, may be the worft of: unbelievers. boto beti sa purasimabaotte -Confider the characteristic features of the two claffes, into which the multitudes to whom the gofpel is now preached are divided. Some believe the things which are fpoken, and fome believe theminot.

P

Advert primarily to those who believe. When you caft your eyes upon the mass of profeffed Chriftians, you obferve among

* Eph, ii. 12, Αθεοι ἐν τῷ κοσμών

them

4

them a set of men manifeftly separated and diftinguifhed from the crowd. You fee them feparated from the pollutions by which they are furrounded and diftin guished by views and principles different from thofe which govern the world that dieth in wickedness. Thefe are they which believe. Approach them more nearly, and examine them clofely. Infpect their conduct contemplate their objects; invefti gate their motives. What is the refult of your obfervation and inquiry? You perceive these persons more affiduous & than others in frequenting public worship; not like others, glad to catch at excufes, and to fabricate pretences for being abfent; but contriving leifure, and fubmitting to worldly inconvenience, and even lofs, that their attendance on the House of God may not be interrupted. You perceive them fcruopulously regular in presenting themselves at the facramental table. You perceive them dedicating thofe parts of the fabbath, which are unoccupied by public devotion, not to idleness, not to trifles, not to the adjustment of domeftic concerns, but to pious meditation, to religious reading, to edifying difcourfe, to works of mercy; not cribbing off corners and portions for fecular

employ

employments; not fluctuating with an internal ftruggle between confcience and Mammon; not weary and impatient like the Jews, who turned again and again their eyes to the dial, and exclaimed, "When "will the Sabbath be gone, that we may fet "forth wheat * ? not purloining the afternoon for feftivities of the table; nor, under the fcanty femblance of devotion, proftituting the evening to musical recreation; but faithfully conceding the whole period of facred reft to fuch occupations as befit the day which God has hallowed unto himfelf; fuch occupations as comport with a fpecial preparation for eternity; fuch occupations as are confiftent with the tranquillity, leifure, and edification of their households; fuch occupations as are adapted to cause the day to be a bleffing to their fouls. In the midst of this their christian strictness, you behold no oftentation, no fuperftition, no fourness, no gloom. You fee fomething in their manner and deportment which fhews that this fervice is not a matter of form, but that it comes from the heart: that the man does not render it by conftraint, but that he would be unhappy if he did not Amos, viii. 5.

render