the reach of ample evidence, how can we, in such circumstances, behold our fellow men, our friends, and neighbors, moving onward to the confirmed state of a miserable eternity, and not be deeply affected? We beseech you, brethren, "by the meekness and gentleness of Christ," that you be not offended with our plainness, in this discourse, nor with our importunity in its application. We respectfully, but earnestly, invite your attention to the argument which has been submitted to your consideration; and intreat that, in the light of it, and of God's holy word, you will give to your own opinions one revision more; one careful, prayerful, immediate revision: for if you are wrong, it will soon be too late to retrieve the mistake. Allow us to ask you then, affectionately-solemnly, whether such collateral evidence, as we have been able to lay into the scale of evangelical exposition, can be the result of accident; or can be found, to be laid in the opposite scale? Are the doctrines of the liberal system contained in the text, according to its most direct and obvious meaning? Do they receive the sanction of approbation from the most devout persons, and the sentence of condemnation from the irreligious and vicious? Does the liberal system produce the same objections, which the faith delivered to the saints produced? Is it gladly received by the common people, and rejected by the same sort of men, in the higher orders of society, who rejected the Gospel? Do the doctrines of the liberal system occasion a virulent hostility against them, in such circumstances, as show that it does not result from the ardent love of truth, or hatred of error? Do they occasion the same fears and anxieties about a future state; the same deep conviction of sin; and the same joyful, and often, sudden conversion to God, as are manifested under evangelical preaching, and in revivals of religion? Do the doctrines of the liberal system produce revivals of religion at all; and not rather, awaken prejudices, and array influence, against them? Do they produce the same style of piety; as deep, solemn, and ardent, as the faith produced which was delivered to the saints? Do they inspire the

same solicitude and effort for the awakening and conversion of sinners, under the light of the Gospel; or the same compassion for the heathen, and enterprise for their salvation? Does the liberal system inspire the same assurance of its being true, attended by the same unwavering constancy in its profession, which the faith delivered to the saints inspired? And does it produce the same assurance of hope, and the same sustaining joy "full of glory," in the hour of death?

We make the appeal to your consciences and your hearts, whether you do not perceive and know, that the liberal system is naked, in respect to these great effects which the faith delivered to the saints did produce and whether, all of them do not, with undeniable notoriety, cluster about the path of the evangelical system. If this be so, can that system be false which produces the effects, so many, and so great, which were produced by the faith delivered to the saints and can that be the true faith, which is so utterly destitute of them? The Gospel, is the most powerful moral cause, which has ever operated in this world. Its effects, of course, cannot be hid, and cannot be the same with a system in direct opposition to it. The three or four first centuries brought out, unequivocally, the effects of the faith delivered to the saints which we have noted: these, all of them, are found associated still, with the evangelical system; and none of them, with the liberal system. Is, then, the liberal system, the faith once delivered to the saints? Why does it not produce the same effects which that produced? Has the Gospel changed its nature, or lost its power; or has human nature changed, or is the liberal system another Gospel? Ponder well this subject, for the judge is at the door; and the day will burst upon us soon, that will try every man's faith, and heart, and work.

Allow us then, once more, to refer it to your consciences, whether, admitting the evidence from exposition to be on each side the same, this decisive weight of collateral evidence ought not to withdraw your confidence from the liberal system, and to decide your judgment in favor of the evangelical system, as the

very "word of God, and faith of Jesus." Every great system of truth and of falsehood, is attended by a mass of presumptive collateral evidence, for or against it. And, while the evangelical system commends itself to your confidence by all that variety of collateral evidence which has been exhibited, and the opposite system is wholly unattended by it; dare you, will you, reject the evangelical, and risk your salvation on the liberal system? Does the thought, as you read, offer to rise, 'Possibly, after all, my own system may be a deception, and that which I have disputed be true?' Let it rise for it may be the movement, on your mind, of the long resisted Spirit, suggesting to your conscience, "this is the way, walk ye in it." Does fear flash across your mind, at times, the thought, as a momentary reality, 'I may be wrong, after all; and these doctrines, which produce revivals of religion, and such joy in death, may be the faith delivered to the saints?' Stifle not the unwelcome conviction; for it may be the commencement of eternal life in your soul. "Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your 'souls."

NOTE. This Sermon was reviewed in the Christian Examiner for January and February, 1824; a reply to the Review appeared in the Christian Spectator for February and March, 1825, and may be seen by the reader in the appendix to this volume.

SERMON VIII.

RESOURCES OF THE ADVERSARY AND MEANS OF THEIR DESTRUCTION.

ISAIAH, xlix. 25.-Thus saith the Lord, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered.

ISAIAH, liii. 12.-Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death.

LUKE, Xi. 21, 22.-When a strong man armed keepeth his palace, his goods are in peace: but when a stronger than he shall come upon him, and overcome him, he taketh from him all his armor wherein he trusted, and divideth his spoils.

REV. xi. 15. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.

REV. xix. 5, 6.—And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth.

THE Scriptures teach, that sin commenced its reign on earth under the auspices of a mighty fallen spirit; and that he, having seduced mankind from their allegiance to God, has been constantly employed to maintain his bad eminence over them. They also teach, that the Son of God has interposed to destroy the works of this spirit; and that he will accomplish the object: that the power of Satan shall be

broken; and the whole world be restored to loyalty and the favor of heaven.

The passages, which have just been recited, allude to the success with which the enemy of God has fortified his causeto its final overthrow-and to the exultation and joy with which the event will fill earth and heaven.

I am aware, that with some, the doctrine of fallen angels is but an eastern allegory; and the idea of a conflict, between the creature and Creator, ridiculous and unworthy of the divine supremacy. I can only say, that if there be not an order of sinful intelligences above men, the Bible is one of the most deceptive books ever written. The entire history of the world shows, that human depravity, though operating in accordance with the laws of mind, is yet methodised and wielded with a comprehension of plan, wholly inexplicable upon the principle of accidental coincidence among men. That there should have been a system of well-constructed opposition to the Gospel, varying with circumstances, and comprehending the great amount of bad moral influence which has existed, without some presiding intellect, is as improbable, as that all the particles of matter which compose the universe, should have fallen into their existing method and order by mere accident, and without the presiding intellect of the Deity. And as to moral competition between the creature and the Creator, it exists, even if there be no fallen angels. It is a matter of fact before our eyes—a matter of experience too—that the carnal mind is enmity against God; and that God, in Christ, is reconciling the world to himself.

It should be remembered also, that when God has formed moral beings, even he can govern them, as such, only by moral influence, and in accordance with the laws of mind: mere omnipotence being as irrelevant to the government of mind, as moral influence would be to the government of the material universe. Nor must it be forgotten, that an alienated world requires more moral power for its restoration than that of simple law, which proved insufficient to maintain its