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would tell us that you are let alone by and sustaining the animation of every God. Again we reply that we know living thing, from the archangel down better. We know that the young man, to the insect, than with plying transwho is the slave of his passions, has gressors with all the motives which often a misgiving that his tyrants here are laid up in the Gospel, admonishwill be his tormentors bereafter. We ing them by the agony, and the pasknow that the young woman, whose sion, and the death of a Mediator, and deity is dress, is sometimes startled warning them by the terrors, as well by the thought of the shroud and the as inviting them by the mercies, of winding-sheet. We know that the mer- the cross. It is a marvellous greatchantman, laboring to be rich, is now ness. But if you remain the indifferent and then aghast with fear of being poor and unbelieving, this greatness only through eternity. We know that the proves that you are not to be overshrewd man, too cunning to be duped come by the strongest power which by any but himself, has moments in can be brought to bear on our nature; which he feels, that, in the greatest proves that an agency, than which none of all transactions, he may perhaps be is mightier, has wrestled with you, and over-reached, and barter the everlast- striven with you, but as yet all in vain; ing for the perishable. We know that proves therefore the certainty of your the proud man, moving in a region of destruction, if you persist in your carehis own, and flushed with the thought lessness, because it proves, that, havhow many are beneath him, is occa- ing withstood the most potent means, sionally startled by a vision of utter there can be none to which you will degradation, himself in infamy, and yield: and what is this but proving the "How art thou fallen!" breathed a peril of neglect from the greatness of gainst him by the vilest. We know salvation ? what is this, since the greatthat those who neglect means of grace, ness of salvation depends much on the who, when invited to the Lord's table, greatness of the being who applies it, continually refuse-we know, that, as what is this but asking, "How shall they turn their back on the ordinance, we escape, if we neglect so great salthey do violence to a secret remon- vation ?" strance, and feel, if only for an instant, But we have yet another mode in (oh, how easy, by the resistance of an which to exhibit the same truth; to instant, to endanger their eternity!) show, that is, that the greatness of salthat they are rejecting a privilege which vation proves the impossibility that will rise against them as an accuser. they who neglect it should escape. We We know all this, and we cannot be- are bound to regard the Gospel of lieve you when you would tell us that Christ Jesus as the grand revelation of you are let alone by God. You are not future punishment and reward. Until let alone. You are acted on through the Redeemer appeared, and brought the machinery of conscience. You men direct tidings from the invisible may have done your best towards mas- world, the sanctions of eternity were tering and exterminating conscience, scarcely at all made to bear on the ocbut you have not yet quite succeeded. cupations of time. It cannot indeed be There is Divinity in the monitor, and said that Christ first taught the immorit will not be overborne. We know that tality of the soul; for from the beginyou are not let alone : for the salva- ning the soul was her own witness, tion which we press on your accept- though oftentimes the testimony was ance is a great salvation; and in no- inadequately given, that she perished thing is this greatness more apparent not with the body. Yet so imperfect than in the fact, that the Spirit of the had been the foregoing knowledge, as Almighty is occupied with commend compared with that communicated by ing this salvation to sinners, and com- Christ, that St. Paul declares of the bating their prejudices, and urging Savior, that he "abolished death, and them to accept. It is indeed a marvel- brought life and immortality to light lous greatness, that Omnipotence it- by the Gospel.” In the teachings of self should not be more engaged with the Mediator we have such clear inforupholding the universe, and actuating mation as to our living under a retrithe motions of unnumbered systems, I butive government, that ignorance can be no man's excuse, if he act as though against all by which, as rational agents, God took no note of his conduct. And we are capable of being influenced. If we reckon that much of the greatness you could be excited by reward, is of the Gospel consists in the greatness there not enough in heaven; if you of the reward which it proposes to could be deterred by punishment, is righteousness, and the greatness of the there not enough in hell? punishment which it denounces on im- What, will you tell me that you can penitence. It is a great salvation, if be roused, that your insensibility is not on the alternative of its rejection, or such as it is impossible to overcome, acceptance, hinges another alternative, or rather, that your choice is not so that of everlasting misery or everlast. fixed but that it might be swayed by ing happiness. The characteristic of adequate inducement, when you will great may most justly be ascribed to a not resign a bauble which stands in system, whose sanctions are of so sub-competition with heaven, nor deny an lime and awful a description, which appetite for the sake of escaping hell? animates to self-denial by the promise Is it that heaven is not sufficiently gloof a heaven where " there is fulness of rious; is it that hell is not sufficiently joy for evermore," and warns back terrible ? We can admit no plea from from wickedness by the threatening deficiencies in the proposed punishof a worm that never dies, and a fire ment or reward. Indeed there can be that is not quenched. It was not re- none of you bold enough to urge it. demption from mere temporary evil The man whom heaven cannot allure that Christ Jesus effected. The conse- from sin, the man whom hell cannot quences of transgression spread them- scare from sin, would a brighter henselves through eternity; and the Sa- ven (if such there could be,) or a fiercer vior, when he bowed his head and said, hell, prevail with him to attempt the " It is finished,” had provided for the overcoming corruption ? Oh, the salremoval of these consequences, in all vation is great, greater in nothing than the immenseness whether of their ex- in the reward and punishment which it tent or their duration. And we say that propounds to mankind; for of both it in nothing is the greatness of salvation may be said, that "eye hath not seen, more evidenced than in its dealing nor ear heard, neither have entered inwith everlasting things: it did not in- to the heart of man.” But then, being deed make man immortal ; but, finding thus great, its greatness is our proof him immortal, and his immortality one that there is no hope of moving those of agony and shame, it sent its influ- whom it moves not. The happiness ences throughout this unlimited exist- promised to obedience, there can be ence, wrung the curse from its every imagined none richer; the wretchedinstant, and left a blessing in its stead. ness threatened to disobedience, there Exceeding great is our salvation in can be imagined none sterner. And yet this, that it opens a prospect for eter- the man is unaffected. He is not atnity than which imagination can con- tracted by the happiness—then I must ceive none more brilliant, if we close despair of attracting him. He is not with the proffer, and none more appal- alarmed by the wretchedness—then I ling, if we refuse.

must despair of alarming him. And, But if this be its greatness, what therefore, it is the greatness of the saldoes the greatness prove of those by vation which shows me his peril. Yea, whom it is neglected ? In order to your as this greatness is demonstrated by being animated to the throwing off the the proposition of everlasting portions, tyranny of the things of time and sense, not to be exceeded in the intenseness the Gospel sets before you an array of whether of joy or of wo, and which motive, concerning which it is no bold- therefore leave no inducement untried ness to say, that, if ineffective, it is be- by which the careless may be roused, cause you are immovable. If heaven and the sensual braced to self-denial, fail to attract, and hell to alarm—the we seem to hear this question reverbeheaven and the hell which așe opened rated alike from the firmament above to us in the revelation of Christ-it with its homes for the righteous, and can only be from a set determination to from the abyss beneath with its pricontinue in sin, a determination, proof sons for the lost, "How shall we escape, if we neglect so great salvation?" "How shall we escape if we neglect ?"

Such, brethren, are certain of the To neglect, just to treat with coldness reasons — and, had time permitted, or carelessness, to give attention to we might have adduced more—which other things in preference, not the beprove the connection between the ing the openly infidel, but the actually greatness of salvation, and the peril indifferent; this it is which, if there of neglect. And now we ask the care- be truth in our text, insures man's deless and the worldly-minded amongst struction. you, whether they have an answer to And therefore we again say that we give to the solemn question before us. cannot imagine the answer with which, The demand is, "How shall we es- thinking calculating beings as ye are, cape ?" You must undoubtedly have you would parry the home question of some reply in readiness. We have no our text. But of this we can be certain, right to accuse you of the incalculable that your answer has no worth. The -folly of owning that there is only one question of the apostle is the strongest way of escape from the most terrible form of denial. Ye cannot escape if ye judgments, and yet taking no heed to neglect. And be ye well assured, that, walk in that way. You are furnished if ye could interrogate the spirits in then with a reply: we will not charge wretchedness, negligence would be that you with a want of common sense : we which they would chiefly give as the must allow you the credit of having a cause of their ruin. There would be reason to give for destroying your comparatively few who would tell you selves. But we should like to know they had rejected christianity; few ihat the reason. We can hardly imagine its they had embraced deistical views; few form. Perhaps you intend to pay at that they had invented for themselves tention to the Gospel hereafter. But another mode of acceptance; but the no, this is no reason for neglect. This many, the many, their tale would be, confesses the necessity of giving heed; that they designed, but delayed to hearkand therefore proves you more than en to the Gospel; that they gave it ever culpable in your negligence. Per- their assent, but not their attention ; haps you contend that you quite admit that,--are ye not staggered by the all the claims of the Gospel; that you likeness to yourselves ?—though they are amongst those who receive it, not knew, they did not consider; apprised those who reject; and that you know of danger, they took no pains to avert not why it should condemn you, since it; having the offer of life, they made you give it heartily the preference to no effort to secure it; and therefore every other religion. But no, this is no perished, finally, miserably, everlastapology. It might be plausible, if the ingly, through neglect of the great salquestion were, How shall we escape, if vation. God grant that none of us, by we dishelieve, deny, ridicule, oppose, imitating their neglect, share their so great salvation but oh, sirs, it is, misery.

SERMON.

ON THE EFFECTS OF CONSIDERATION. *

"When I consider, I am afraid of Him."- Job, 23 : 15.

In this chapter Job declares, in lan- much in these attributes to perplex and guage of great sublimity, the unsearch- discourage. ableness of God. "Behold, I go for- It may indeed have been only the ward, but he is not there, and back- unchangeableness of God, which, enward, but I cannot perceive him ; on gaging the consideration, excited the the left hand where he doth work, but fears of the patriarch. But we are not I cannot behold him; he hideth him- bound, in discoursing on our text, to self on the right hand, that I cannot see limit to one attribute this effect of conhim.” Vexed with many and sore trials, sideration. There is the statement of a the patriarch vainly strove to under general truth, though, in the case bestand God's dealings, and, though still fore us, the application may have been holding fast his integrity, was almost particular. That the fear, or dread, of tempted to doubt whether he should God is the produce of consideration; escape from his troubles. He dwells that it does not therefore spring from on the immutability of God; and, think ignorance, or want of thought; this is ing that possibly this immutability is the general truth asserted by the pasengaged to the continuance of his sor- sage, and which, as accurately distinrows, only heightens his anxieties by guishing religion from superstition, de. pondering the unchangeableness of God. mands the best of our attention. It is

He is in one mind, and who can turn not to be doubted that a superstitious him ? and what his soul desireth, even dread of a Supreme Being is to be overthat he doeth.” If there had gone out come by consideration; and it is as lita decree against him, appointing ca- tle to be doubted that a religious dread lamity to be his portion, Job felt that is to be produced by consideration. The deliverance was not to be hoped for. man who has thrown off all fear of God, " Therefore,” saith he, "I am troubled is the man in whose thoughts God finds at his presence; when I consider, I little or no place. If you could fasten, am afraid of him.”

for a while, this man's mind to the facts, It was not, you observe, a hasty that there is a God, that he takes cogglance at the character of God, which nizance of human actions as moral Gogave rise to the fear which the patri- vernor of the universe, and that he will arch expresses. His fear was the re- hereafter deal with us by the laws of a sult of deep meditation, and not of a most rigid retribution, you would procursory thought. "When I consider, duce something like a dread of the CreI am afraid of him.” The cursory ator; and this dread would be superthought might have included nothing stitious or religious, according to the but the benevolence of God, and thus falseness, or soundness, of principles have induced the sufferer to expect re- admitted and inferences deduced. If lief from his woes. But the deep medi- the produced dread were superstitious, tation brought under review many at it would give way on a due consideratributes of the Almighty, and there was tion of these principles and inferences;

if religious, such consideration would • A collection was made after this sermon, in only deepen and strengthen it. support of the Irish Society of London.

We are sure that the absence of con

sideration is the only account which are hundreds who have knowledge for can be given of the absence of a fear one who has consideration. We must of the Almighty. It is not, and it can- all perceive how frequent it is for truths not be, by any process of thought, or to receive the assent of the understandmental debate, that the great mass of ing, and gain a lodgment in the memoour fellow-men work themselves into a ry; and yet, though they may be of kind of practical atheism. It is by keep- stirring moment, to exert no influence ing God out of their thoughts, or allow on the conduct. If as fast as we gather ing him nothing more than the homage information into the chambers of the of a faint and passing remembrance, mind, we were also gathering motive that they contrive to preserve that sur- into the recesses of the soul, it is eviprising indifference, which would al- dent that each page of Scripture, as we most seem to argue disbelief of his ex- possessed ourselves of its announceistence. And there is not one in this ments, would minister to our earnestassembly, whatever may be his uncon ness in wrestling for immortality. But cern as to his position relatively to his the melancholy fact is, that we may, Maker, and whatever his success in ba- and that we do, increase the amount nishing from his mind the consequences of information, without practically inof a life of misdoing, in regard of whom creasing the amount of motive. It is we have other than a thorough persua- quite supposable that there are some sion, that, if we could make him con- amongst yourselves, who, by a regular sider, we should also make him fear. attendance on Sabbath ministrations,

It is not that men are ignorant of and by diligent study of the Bible, have facts; it is that they will not give their acquired no inconsiderable acquaintattention to facts. They know a vast ance with the scheme and bearings of deal which they do not consider. You christianity; but who are nevertheless cannot be observant of what passes as worldly-minded, in spite of their thearound you, or within yourselves, and ology, as though ignorant of the grand fail to perceive how useless is a large truths disclosed by revelation. We amount of knowledge, and that too might subject these persons to a strict simply through want of consideration. examination, and try them in the seveTo borrow the illustration of a distin- ral departments of divinity. And they guished writer, who has so treated as might come off from the scrutiny with almost to have exhausted this subject, the greatest applause, and be pronounevery one knows that he must die; and ced admirably conversant with the yet the certainty of death produces no truths of the Bible. But of all the effect on the bulk of mankind. It is a knowledge thus displayed, there might thing known, it is not a thing consider- not be a particle which wielded any ined; and therefore those who are sure fluence over actions. The whole might that they are mortal, live as though be reposing inertly in the solitudes of sure they were immortal. Every one the memory, ready indeed to be sumof you knows that there is a judgment moned forth when its possessor is callto come. But may we not fear of num- ed into some arena of controversy, but bers amongst you, that they do not con- no more woven into the business of sider that there is a judgment to come; every day life, than if it were know' and may we not ascribe to their not ledge of facts which are unimportant, considering what they know, their per- or of truths which are speculative. sisting in conduct which must unavoid. And the main reason of this has been ably issue in utter condemnation? already advanced, the want of consider

We might multiply this kind of illus- ation. You know there is a God; but tration. But the fact is so apparent, the you do not fear this God, you do not fact of knowledge being useless be- live under a sense of his presence and cause the thing known is not consider- an apprehension of his wrath, because ed, that it were but wasting time to you do not consider that there is a employ it on its proof. We may sup. God. pose that we carry with us the assent And we wish it well observed that of every hearer, when we say, that, man is answerable for this want of coneren in reference to the things of this sideration, inasmuch as it is voluntary, lise, and much more of the next, there and not unavoidable. We certainly

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