quences. How sad the picture of our race which it pre- I wish not to think or speak disparagingly of our age, nor overlook its many glories. It is an age of enterprise, philanthropy, and Christian exertion. Still it is an age of conflict, in which these virtues are called to contend with their opposites; an age of troubled elements, where all is commotion. One may safely predict, from present movements in the moral world, that we are on the eve of great events-that the opposing forces of Christ and Belial will not, in the next age, be as equally matched as they now are, but that victories are to be gained which will give the predominance to one of the parties. You see, then, that I believe the views of many at the present day to be against religion. Without much effort we find avowed atheists and deists, who view Christianity as an imposition, and who cavil openly at every thing that is holy. And to what is this attributable but inconsideration? Is there want of evidence in proof of the existence of the Deity, and of the authenticity of revelation? Man's reason proves the existence of God-all nations have believed in fate, or some overruling power-nature and providence are both inexplicable on any other sup 7 position. Revelation has been made morally certain by evidence. Notwithstanding the thousand volumes which infidelity has written, the truth is still unobscured; like the sun, it outshines these stars of night. Paley and Butler infidelity has not dared assail. Why have not men embraced the truth? Is it not because they have not considered it? Has not this been the dying confession of infidelity? What stronger proof of inconsideration than skeptical young men furnish can you ask? We bring as proof the views of many nominal Christians: I pass over the many who reject vital truths, as it must be admitted that fashion and inclination, not prayerful consideration, lead them on. Would they consider, they would see that they were robbing religion of its life, Christ of his glory, and heaven of its allurements. But why the obscurity of the views of many on vital points? How few of my hearers can explain the scheme of salvation; can tell how a sinner may be justified! How few know how to begin to seek religion-how to repent and believe! We have to explain these anew to every penitent. Now the Bible is clear on these points-preaching frequent-but, alas! your attention is drawn to other objects. You do not view this knowledge as essential now, and hence labour not to attain it. "My people doth not consider." II. Their actions in reference to it. Some are openly imothers have no regard Now all this would It will readily be admitted that many live as if there were no God, and no hereafter. pious, restrained only by society; for God, however moral their lives. do, if they had proved the Bible to be false, and religion a fable; but do they consider that they have demonstrated neither to be false, and that both may prove true in the end? Do they reflect on the interests at stake-interests so vast that nothing short of demonstration will justify their conduct? They care not to think of these things; they will not. 1. Look especially at the apparent unconcern with which nominal Christians continue in sin. The indifference of even true Christians to religion is matter of surprise to infidels. "How different would be your actions," say they, "did you really believe in Christianity." Much more surprising, however, are the actions of sinners. Some live in commission of outbreaking sins, and seem to feel no great anxiety, except on extraordinary occasions which bring them to reflection. Others are outwardly moral; but who knows their secret sins? And even these live in open violation of the great law which requires them to love and serve God. Both classes are sinners in God's sight. Both profess fully to believe his word. If their profession be sincere, what then do they believe? Why, that "sin” is “ exceeding sinful"-the "abominable thing" which God hates-that it is contempt of infinite mercy, justice, and power-that it exposes the soul to eternal death-that every sin goes to judgment—that for every sin they will be punished. And yet they go on in sin without anxiety in view of all this, and professing to believe all this! Can they consider when they do so, or do they disbelieve? Here is your dilemma; which horn will you take? 2. Look at the ease with which they defer repentance and faith. Numerous, you know, are the instances of individuals who, day after day, for years, thus procrastinate. They engage in business and pleasure, and neglect religion. The excuses which they offer for this neglect are all unreasonable; such as, "I have not time;" "I am too young;" "People will laugh at me," &c. The motives which influence them are love of the world and sin, and the gratification of their appetites and passions. All is summed up here. Now they profess to believe that the pleasures of sin are unsatisfying and transient-that religion is absolutely necessary to present and future happiness-that life is uncertain-that every call may be the last that the Spirit may be grieved away for ever! And yet we cannot prevail upon them to embrace religion. We beg and plead, but they still procrastinate! Heaven waits and pleads, reason expostulates, and conscience alarms; but they leave the sanctuary, and defer attention to the salvation of their souls. O, alarming proof of the assertion of the text. But I am satisfied that you are fully convinced that the complaint of God is just. In the proof of this inconsideration which I have spread before you, you see also its awful effects. Say, will you, with the assistance of divine grace, now prevent them? Consideration is the first step to religion. "I thought on my ways, and turned my feet unto thy testimonies." I cannot but fear that some of you will remain inconsiderate-leave the house, as you have often done, without seeking God-become absorbed in the world and pleasure-and put far away the evil day. I fear that accidents and sickness will overtake you, and that, without time for reflection, you will be hurried away. But what more can I do? What can I say to move you? "O that they were wise, that they understood this, that they would consider their latter end!" IV. FOLLOW ME.-Matt. ix, 9. How wonderful that the Saviour should have chosen publicans and fishermen to be his disciples! As if in contempt of human pride, he passed by the wise, and selected the simple. This was not earthly, but heavenly wisdom. The manner in which he called them was also wonderful. He offered no explanations, no inducements, but gave them the brief command, "Follow me." Saviour now makes this demand of every man. implied in it? I. That we should forsake every thing else. The What is The disciples were to forsake their homes, friends, and occupations, and lead the lives of wanderers. Why? They were to be the witnesses of the life and works of Christ, to learn their divinity from his lips, and to be sent forth as his apostles. We are to forsake every thing as the principal object of pursuit, or means of pleasure, and to seek our happiness in serving and loving Christ. "Follow me" implies all this. 1. Worldly business. Unconverted men make this a principal object of pursuit, independent of God's claims and laws. They do so solely for their own good, and that of their families. The gospel requires us to make business a minor object. We are to labour to support ourselves and those dependant on us, because God commands it. "Whatsoever ye do, do all to the glory of God." We are to consider ourselves not as owners, but as stewards. Mark x, 21. 2. Worldly pleasures. Men make these the objects of pursuit and principal means of happiness. We are to abstain entirely from those which are sinful. "Come out from among them, and be ye separate, saith the Lord." We are to indulge in those which are innocent as means of happiness in a subordinate degree only. Our highest and chief pleasure must be from Christ. Hence we are to live as "strangers and pilgrims on the earth." We are to mortify our members, crucify our affections. 3. Our friends. Many live for the happiness of their friends, and love them above all other objects. But "he that loveth father or mother more than me, is not worthy 230305 |