then, can real converts have for neglecting to profess religion? The most common and most plausible excuse they ever make for this neglect is, that they doubt whether they have really experi cheed a saving change. But have they any right to doubt contrary to evidence, while they have the witness in themselves that thir hearts aro changed? Their doubts must arise from ignorance, and from that ignorance which is voluntary, and which ■a oris no excuse. We cannot excuse ourselves or others for voluntary ignorance of duty, and God will not excuse us. If any who have been the subjects of a saving change are ignorant of it, their ignorance must be voluntary. They must know that their views and feelings have been changed, with respect to God and divine things. They are only ignorant whether their new views and fe lings arise from a change of heart; and this ignorance must be owing either to a want of reflection, or to some seth and sinful aiection, which is inexcusable. A change, and a great change, has actually taken place in their minds, and they are conscious of that change, which they ought to examine impartially, and which, if they did but examine impartially, they must have been satisfied was a saving change. The only way in which any person ever did, or ever can, satisfy himself that he has experienced a saving change is, by impar

lly examining the change which he is conscious has actually taken place in his mind. How did the converted Ethiopian know that he was converted? The only way in which he eld know it, was by being conscious of having new affections, and impartially judging of the nature of them. How did the three thousand know that they were converted in the very day an which their hearts were changed? It was by impartially Judging of the nature of their new views and affections. In the same way converts now may know, and ought to know, that they have experienced a saving change, and are prepared to prof * Christ before men. But how often do we hear those who neglect to make a public profession of religion, say that y have had new views and feelings, but doubt whether they

experienced a saving change; and that this is the reason y they neglect to name the name of Christ. The reason ty give for their doubting is, that their views and feelings vary and are often interrupted. If they only continued without interruption, and they could constantly feel as they did at first,

they should not doubt that their hearts were right with God. Now, such doubting and delaying persons are entreated to consider, that the cause they assign for their doubting and delaying can never be removed as long as they live. For as long as they live, they will be imperfectly holy, and they never can know in their best frames, how soon those frames will change. Upon this wrong ground, there is reason to fear that some whose hearts have been renewed, have neglected for years and years to make a profession of religion; and very probably will neglect to the day of their death. They certainly will always have the same reason to neglect. What if the converted Ethiopian had reasoned in this manner; he would not have made a profession of religion till after he had returned home, nor till he died. What if the three thousand had reasoned in this manner; they would not have professed religion on the day they were converted, nor ever afterwards. The Bible nowhere allows those who have experienced a change of heart, to doubt of their really gracious state, or to neglect a profession of their faith and love, or an attendance on divine ordinances. If they doubt, or neglect, they doubt and neglect at their peril.

4. It appears from the nature and effects of a saving change, that those who have been the subjects of it, have a right to look back upon their first new views and feelings, and upon the same kind of views and feelings they have had since, from time to time, as an evidence of their good estate. Some have said that the present views and feelings of Christians are the only solid evidence of their gracious state; and that it is wrong and dangerous to place any dependence upon their views and feelings at the time of their supposed conversion, or upon any past exercises of heart. But upon this ground no Christian in the world can enjoy a sure and lasting hope. For every Christian is liable to have unchristian views and feelings; and were he to judge of his state by them, he must from time to time, give up his hope. "There is no man that liveth, and sinneth not;" and "if we say that we have no sin, we deceive ourselves, and the truth is not in us." The best of saints do never arrive at sinless perfection this side of the grave. Christians have a right to found their hopes of salvation upon their first and succeeding exercises of grace; and their opposite sinful exercises are not a counter evidence against them. If the scriptural

character of Christians was a perfect character, then the least sinful affections would demonstrate that they are not Christians. But those who build their hopes entirely upon their views and feelings at the time of their supposed conversion, have great reason to conclude that their hopes are false, for the promise of salvation is made to those only who endure unto the end. Sanctification always follows regeneration, and those who are destitute of sanctification have reason to conclude that the love of God was never shed abroad in their hearts.

5. It appears from what has been said, that a saving change is a very great and important change. It is very great and important to those who are the subjects of it. It prepares them for a life of holiness, usefulness and happiness in this world, and for the everlasting service and enjoyment of God in the world to come. It ought to be the language of their hearts, What shall we render to the Lord for all his benefits? It is important to the friends of God, as it serves to strengthen their hands, revive their gratitude, and animate their exertions to promote the salvation of sinners. It is important to sinners, and loudly calls upon them to attend to the things that belong to their everlasting peace. It is important to all in heaven; who feel peculiar joy at the conversion and repentance of any enemy to God.

Finally, this subject shows the criminal and dangerous state of doubting sinners. Their doubts must arise from their mistaking awakening for conviction; or from mistaking conviction for conversion; or from mistaking the love of themselves for the love of God. They have no right to make these mistakes, and by making them, they put themselves into a state to stifle convictions, and to misapply and abuse all the means of grace, to their final ruin. They deceive themselves, and thereby destroy themselves. There ought not to be one doubting sinner, any more than one doubting Christian. Be not deecived; God will not be mocked. Let Christians lay aside their doubts, and rejoice. Let sinners lay aside their doubts, and repent and believe.

SERMON XXVII.

REJECTERS OF THE GOSPEL DISPLEASED WITH BELIEVERS.

PREACHED DECEMBER 26, 1819.

And as they spake unto the people, the priests and the captain of the temple, and Sadducees, came upon them, being grieved that they taught the people, and preached through Jesus the resurrection from the dead. And they laid hands on them, and put them in hold unto the next day: for it was now eventide. Howbeit, many of them which heard the word believed: and the number of the men was about five thousand. Acts 4: 1-4.

THE feast of Pentecost always lasted seven days. On the first day of the first feast of Pentecost after the resurrection of Christ, there was an extraordinary effusion of the divine Spirit, by which three thousand souls were converted. On the next day, or on one of the days of Pentecost, Peter and John went up together into the temple, at the hour of prayer, being the ninth hour. There they found a man lame from his birth, and miraculously cured him. This miracle excited the wonder and amazement of the multitude who saw it, and drew them together unto Solomon's porch, where the lame man was that had been healed. And when Peter saw this vast concourse of people, he addressed them with great pertinency and solemnity. He first declared that it was not owing to his nor John's own power or holiness, that they had made the lame man to walk; and then told the people that they had wrought the miracle in the name and by the power of Jesus Christ, the Son of God and Prince of life, whom they had killed, and whom God raised from the dead. "And now," said he, "brethren, I wot that

through ignorance ye did it as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out." And as a powerful motive to them to repent and believe in Christ as the promised Saviour of sinners, he went on to say, "Ye are the children of the prophets and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first, God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities." This long sermon, which lasted from nine o'clock in the forenoon till near night the same day, produced very great, though different effects upon the minds of the many thousands who heard it. What those effects were, we are told in the text, which relates the result. "And as they spake unto the people, the priests and captain of the temple, and the Sadducees came upon them, being grieved that they taught the people, and preached through Jesus the resurrection from the dead. And they laid hands on them, and put them in hold unto the next day: for it was now eventide. Howbeit, many of them which heard the word believed: and the number of the men was about five thousand."

It seems strange, at first view, that about five thousand should hear and embrace the same truths that nearly as many more heard, hated, and opposed at the same time. This account leads us to conclude,

That some sinners may hear and embrace the gospel, while others hear and reject it, and are grieved at the conduct of those who embrace it. I shall show,

I. Why some sinners embrace the gospel, at the same time that others reject it. And,

II. Why those who reject the gospel are grieved that others embrace it.

I. I am to show why some sinners embrace the gospel, at the same time that others reject it.

There is no difficulty in establishing this fact. When Christ preached, some sinners believed what others disbelieved and rejected. When Peter and John preached, about five thousand Elieved what nearly as many more disbelieved and opposed, at