of the phantom of felicity, which had beguiled his imagination, beholds with astonishment the smoke of eternal flames issuing from the bottomless pit, prepared to punish him for the transient pleasure which he had indulged. Meditate, my beloved brethren, on these sacred truths: let the hopes and the duties of your vocation be your only study and delight, and then you will make such use of the perishable things of this world, as not to lose those which are eternal.

214

THIRD SUNDAY AFTER EASTER.

ON THE EVIDENCE

OF GOD.

OF THE LAW

'What is this he saith? .... We know not what he speaketh... John xvi. 18.

How frequently, my

beloved brethren, are these words of the disciples adopted by the imperfect followers of Jesus, when they are admonished that their tepid and immoral conduct is condemned both by the testimony of their own conscience, and by the gospel; and that they are walking in the broad road which leadeth to

215

Third Sunday after Easter. perdition. "What is this? they say: we know not what he speaketh. Does he say that our conduct is condemned by the testimony of our conscience? How can this be reconciled with the peace of mind which we enjoy? Is not this tranquillity a sufficient proof of our innocence? We are not conscious of any impropriety in our conduct: if we were, we would instantly reform. He assures us that our ways are clearly and expressly condemned by the gos pel. But what is this that he saith? The scriptures are not so clear and in-. telligible on certain points as he pretends. Divines interpret them different ways; and what appears positive to one, does not appear in that light to others." In answer to these pretexts, by which so many endeavour to maintain the lawfulness of the maxims and customs of the world, I reply, in the first place, that the law of God is stamped on our hearts in plain and in

delible characters: and secondly, that the perspicuity of the precepts of God contained in the scripture, is tacitly acknowledged by all.

As the subject is too copious for one discourse, I will confine my discussion to the first part, and I will prove that a candid mind cannot alledge ignorance as a justification of its disorders: that the law is deeply implanted in our nature; and that the criminal will hereafter be judged and condemned on the testimony of his own conscience alone.

1. I cannot conceal my astonishment, when the worldling attempts to prove that he acts not in opposition to the dictates of conscience, because he experiences a certain tranquillity of mind in the midst of his enjoyments. For what proof can be deduced from this? Is peace of mind a sure and infallible sign that a man is innocent? No, to a certainty, it is not. On the contrary,

in most cases where this composure of mind is felt, as it undoubtedly is felt by many who are the most occupied with the concerns of this world, it ought to be viewed with a cautious and suspicious eye, as a matter that should rather intimidate than console them for peace in the ways of sin, is a punishment inflicted by an angry God, and a presage of perdition. But it is not true, that he enjoys tranquillity: conscience is a tribunal to which he ought on no account to appeal; for by no one is he so severely condemned as by himself.

I acknowledge, indeed, that there may be sinners so hardened, as to be seldom enlightened by the rays of grace and truth; that a man may live in the abodes of darkness and sin without uneasiness and without remorse; and that his conscience may be seared, as the apostle emphatically expresses it, (1 Tim. iv. 2.) But these examples of L

VOL. II.