henceforward, in resisting the words of Jesus, they were to resist the Holy Spirit speaking in those words. But the Spirit, acting through the instrumentality of the writings of Moses, might apply as much influence, as when acting through the influence of the words of Jesus. The words in themselves might be more powerful than the writings; but as wielded by the Spirit, the two might be of precisely the same force: and we believe that what might be, actually was. The Spirit does enough to produce conviction, whatever the instrument employed; he does not so much as to force conviction, for this would not consist with the accountableness of man. Hence he made the writings of Moses powerful enough to produce conviction; and this is all that he does with the words of Christ. So that there was just as much to overcome in disbelieving the writings as there would be in disbelieving the words; for the Spirit working by the writings, attacked with the same energy as when working by the words; and therefore the question is emphatic and conclusive, “If ye believe not his writings, how shall ye believe my words?"

The case is just the same with ourselves. A miracle seems a more convincing thing than a page of Scripture: then are we not likely to be converted by the one, though we remain unconverted by the other? Why, we again say, it is not the miracle which can convert, neither is it the page of Scripture, but simply the Holy Spirit employing either the miracle or the page. The Spirit is now pleased to operate by the written word; whereas, in earlier days he operated by wonders and signs: but, being assured that he does as much for one generation as for another, acting sufficiently, but not more than sufficiently, for each, we are also assured that the written word, which is the present engine, is practically of the same power as the miracle, which was the former engine. Resist, then, the written word, and you resist precisely that amount of spiritual influence which would be brought to bear upon you by the miracle. You are attacked in a different form, but not by a different force: so that if you disbelieve with the Bible in your hands, you have no right to think you would believe were Christ preaching in our streets. The Spirit turns on us just that amount of evidence which may enable us, but not compel us, to seek salvation through Jesus; and this was the very amount which he turned upon the Jews: less would not have left them inexcusable, and more would have interfered with their moral accountableness. And thus we have virtually the same advantage as the Jews; we have the same divine influence, though it acts through a different instrumentality.

We should not then be benefited by living in an age of miracles; there would be more of excitement, and more of sensible appeal, but we have no right to think that there would be one jot more of conversion. Conversion is the effect of the Spirit's operations; and if the Spirit's operations are the same in power, now that the written word is the engine, as they were when acting through the superhuman preaching, it must be admitted on all hands, that if we believe not the writings, neither should we believe the words. To think that, although we are unconverted by Scripture, yet we should be converted by miracle, is to charge the Spirit of doing more for one age of Christianity than another; in other words, it is to apologize for infidelity, by throwing the blame of it upon God. The mind, indeed, attaches naturally great worth to sensible evidence, and we can hardly be persuaded that it would not be overpowering; but is it

not said in the parable, "If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead?" Supposing I could not satisfy myself on the authority of Scripture, that there is a future state of punishment, should I necessarily remain unconvinced, even though in the deep stillness of the midnight, there stood by my bedside, the friend whom I had buried, telling me of the realities of another existence? Because I resisted the testimony of the book, is it certain that I should resist the testimony of this mysterious visitant, coming in his awfulness and unearthliness, to preach a truth which I had heretofore denied? Such is the assertion of the parable, and we see no reason to question its accuracy. I might for a time be scared, and almost stupified, by what I saw and heard; but when I came to examine the amount of evidence, should I find it as great as that for the truth of the Bible? It were absurd to maintain this, that the evidence for Scripture is not stronger than that of an apparition. I may have been deceived; the whole might have been a dream, a phantom of an overwrought imagination; and if satisfied that I actually saw a form, and heard a voice, some evil spirit may have assumed the dead man's shape, in order to deceive me. The apparition might prove there was another world, with spiritual inhabitants, but it could not prove to me that there was a future state for myself. The question, you see, is simply one of evidence. The Bible testifies there is a future state, and the apparition testifies there is a future state; which have I most reason to believe? You will not deny-no rational inquirer can deny, that there is better evidence for the Bible, than there can be for the apparition. If then, I can resist the Bible, what ground have you to suppose I can be overcome by the apparition? I might indeed lose my senses through fear, but this would only make me question afterwards my competency to judge: when I had recovered my composure, I should turn my doubts into evidence that the whole were delusion. Yea, indeed, if I can withstand Christ, who actually came from the dead, and his Apostles, who were witnesses of his resurrection, the form of my very kinsman might well address me in the words of the text, "If ye believe not his writings, how shali ye believe my words?"

We have no space to add much in concluding this great subject of discourse. We recur for one instant to our introductory remarks, and bid you think of the last day, with its trials and witnesses. It is Moses, in whom they trusted, who will accuse the Jews; so that condemnation will be found where confidence is reposed; and unless it be the Judge himself in whom we trust, our source of hope will in like manner prove a swift witness against us. If we depend on outward privileges, on having been baptized with Christian baptism, and received into fellowship in the Christian Church, how will these privileges stand forward as accusers, when memory and conscience, are suddenly, thoroughly, and for ever awakened? If we depend on a righteousness of our own, hoping to gain acceptance with God by meritorious obedience, there will be no need that any book be opened but the book of our own remembered experience. The righteousness in which we trusted is constantly warning us, though we are deaf to its invitations, of its own worthlessness; and what shall it do but accuse us hereafter to the Father? But if it be Christ the Judge, as well as the Saviour of human kind, in whom we trust, who is he that shall accuse us? Memory and conscience shall be both in full vigour; and yet there shall be no

arraigning for sins, but conscience shall testify that they have all been transferred by faith to the Mediator, and that Mediator himself shall welcome us as the "blessed of the Father," and show our names graven in the Lamb's book of life. Oh that none of us may imitate the Jew, rejecting the only confidence that shall not turn to an accuser.

THE CONVERSION OF SINNERS, THE SUPREME OBJECT OF CHRISTIAN BENEVOLENCE.

REV. T. FINCH.

DEVONSHIRE SQUARE CHAPEL, JUNE 16, 1834 *.

"Brethren, if any of you do err from the truth, and one convert him, let him know, that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins."-JAMES, v. 19, 20.

In every enterprise of Christian benevolence, there are three things indispensably requisite:-first, a distinct view of the object to be attained; secondly, means and resources equal to the design; and thirdly, motives sufficiently powerful to meet its labours and its difficulties. If we embark in a concern without either of these, the first difficulty will paralyze exertion, and a series of discouragements will induce us to abandon the work in despair. But when all these are happily combined, they will not only produce wise and vigorous efforts, but insure that steady perseverance, which, in a good cause, rarely, if ever, fails of ultimate success.

Had not the Apostles of Christ, in the commencement and prosecution of their ministry, been well-furnished with these requisite supports, their spirits would have failed them in the presence of the Sanhedrim; and shrinking from the dangers of a doubtful and hazardous undertaking, they would have sought for safety in retirement, and entombed Christianity in their own shame. But those men of God, from the day of Pentecost, fully understood the object of their commission; which was, not to effect some beneficial change in the laws and government of their country; not to make known some useful discovery in science and civilization, which might ameliorate the temporal condition of mankind; not to introduce some novel system of philosophy and morals, grateful to speculative minds; not to propose some additional object of worship, or to reform the rites and ceremonies of some dominant religion; but for a purpose infinitely more important-to reveal the character and counsels of the true God, and to restore an apostate world to his service and friendship for ever. They knew that however arduous the labour, or whatever difficulties might arise from the prevailing errors and corruptions of the age, or from the innate depravity of the human heart, their means and resources, not depending on human sanction, but on the grace and faithfulness of God, were perfectly adequate to the enterprise. The motives and considerations which induced their first efforts, lost nothing of their influence when the charm of novelty was gone, but rather gained strength from experience, and bore them on with unimpaired confidence

On behalf of the Baptist Irish Society.

and zeal, through evil report and through good report, through disappointment and success, to the termination of their course. Toward the close of life they felt assured the cause of Christ would not cease with their removal, but be carried on by a succession of faithful labourers, whom their divine Master would raise up for that purpose, till, like the morning light and the vital air, it would expand and diffuse itself over all the world. Having themselves felt those purer motives which the Gospel inspires, they wished others likewise to feel them; and, therefore, the venerable Apostle James, writing to the brethren scattered abroad and beset with enemies and dangers, said for their encouragement, "Brethren, if any do err from the truth, and one convert him, let him know that he which converteth a sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins."

In applying this subject to the present occasion, let us consider the propensity of mankind to err from the truth: the important change necessary to their salvation: the means and agency by which that change may be effected: and the motives which should induce and sustain the attempt. And as this is the commencement of a series of public solemnities interesting to the Church at large, and to our own Denomination in particular, may the Holy Spirit enable the speaker to give a suitable direction to your thoughts and feelings, and render this week a Pentecostal season to ourselves and to the churches.

I. The PropeNSITY OF MANKIND TO ERR FROM THE TRUTH So obviously assumed in the text.

The facts and doctrines of pure Christianity, contained in the holy Scriptures, are emphatically called the truth; the most important of all truth, the truth of God, the verities of providence and grace, in which the God of Truth has revealed the realities of faith, and confirmed them by the broad seal of his authority. It is the happiness of the true Christian, when taught of God, to know the truth in all its essential particulars; and while he holds fast the form of sound words, while he clings to the pillar and ground of the truth, the truth makes him free from error, prejudice, the world, and sin; becomes the foundation of his hopes, and the source of his purest happiness; a preservative from evil, and his chief incentive to all good. But the rest of mankind are either ignorant of the truth, or strangers to its saving influence; carried away by a roving imagination, or devoted to pernicious errors. When, therefore, the Apostle says, "If any do err from the truth," he does not suppose a few solitary cases, rare exceptions to the general state of men, but rather refers to the prevailing condition of our species. For, if the word of God be the only test of truth, the only standard of moral rectitude; if every thing repugnant to its principles be error, and every deviation from its precepts be sin; then the generality of mankind in every age and clime have lamentably erred, and still err from the truth. So that referring to the true Church of Christ, which in its utmost enlargement, still embraces only a minority, a small minority of our race, we may truly say in the language of the beloved Apostle, "We know that we are of God, and the whole world lieth in wickedness."

Some do err from the truth, as the text implies, after being taught it by their parents and ministers; after knowing something of its beauty and excellence; after enrolling their names among its friends, and giving some hopeful proofs