demands the same supreme love, the same perfect and perpetual obedience to the same law.

5. They are unalterable, the same yesterday, today, and forever. We may change, but not they; our duty is the same, whatever our character. God cannot lower his demands, to adapt them to our inclinations or disabilities This then is the character of God's claims on us; and the next question is,

6. How have we treated them? Have we done as he has required? There may possibly be one in this assembly so blinded and deluded as to suppose and say that he has practically regarded these claims and done all the Lord has required of him. I trust, however, that there is not even one such person. I can speak for one, and do I not really make every one's confession when I say, "I have not regarded the claims of God. I have not done what he has required. I have not been regulated by his laws. I have not rendered that homage and service which, in the exercise of the highest right, he has demanded of me. I have not loved him with all my heart. I have not placed my affections on him. I am a sinner, whoever is not." Well then, what is to be done? These claims are unalterable, and they have been disregarded; and besides there is a penalty threatened to be inflicted on him who disregards them. "The soul that sinneth it shall die. Cursed is every one that continueth not in all things written in the book of the law to do them." It is easier in this case to say what is to be suffered, than what is to be done. You have not obeyed the precept. You must submit, therefore, to the other part of the alternative.

You must suffer the penalty. This is the alternative which every government presents, to obey or to suffer, obedience or punishment. This is all fair enough. And must I? I will go and cast myself at his feet, I will repent and make my confession to him, and throw my soul upon his mercy." But what know you of the mercy of God? Where learned you any thing about it? Whence have you the assurance that its claims will be preferred to those of justice? Why should they? The claims of justice are manifestly prior to those of mercy. "We must be just before we are generous," acknowledged principle asserts. "But I repent," you say. What if you do, does that satisfy the claim? Does that make good the law? Does repentance pay debts? Is repentance equivalent to a perfect obedience? We are in a dilemma. How shall we get out of it? The Gospel comes in and extricates us; blessed, glorious Gospel! The only begotten Son of God was for us made under the law, and has met and satisfied the claims of God on us; he obeyed the precept perfectly and bore the penalty fully, and the everlasting righteousness thus brought in by him, is capable of being reckoned to sinners in whose place he stood, and is actually placed to the account of every one that believeth. So that now he who said, "thou shalt love the Lord with all thy heart," and "cursed is every one that continueth not ;" without either repealing that law, or mitigating that penalty, can and does say, "he that believeth shall be saved." And now while he still imperatively says, and will ever continue to say, "thou shalt love," yet the particular claims he asserts

now are repentance towards God and faith towards our Lord Jesus Christ. God now commands all men everywhere to repent, and this also is his commandment that we should believe on the name of his Son Jesus Christ. These are the claims which this day in the name and behalf of God I make on you. He claims by me now that each of you repent of all your sins and turn from them unto him, and believe on Jesus Christ his Son. And the question on compliance or non-compliance is to be taken; and every one of you will be under the necessity of voting either for or against compliance with these claims. No one of you will be excused; no one can put himself out of the house, and if you will allow me to continue the allusion, the ayes alone will be called for. All the rest will be reckoned among the noes; and if any man votes in favor of a postponement of the question, he votes against compliance, for the postponement in such cases is always indefinite.

And now the question. Let me state it. You have disregarded and practically contemned the original claims of God on your soul. You have not loved him; you have disobeyed and rebelled against him, often and long, wilfully and without provocation you have done it. Now, are you sorry for it? Do you repent and grieve before God that you have done it? Are you so sorry for it, that you intend to do so no more? Are you willing to forsake all sin, and to return to your allegiance to God? Are you ready to arise and go to your father, saying, "I have sinned against heaven?" And are you willing to accept of Jesus Christ as your substitute and surety,

to be cleansed by his blood, to be clothed with his righteousness, to be subject to his yoke, to sit at his feet? "If any man will come after me," Christ says, "let him deny himself and take his cross and follow me." Are you ready to give your consent to that, and to be evermore his devoted disciple; and, with your body and spirit, which are his, to glorify God? I do not ask you if you foresee your ability to do all implied in this, and foresee that you will actually fulfill all that this resolution imports, but I ask you in regard to your present willingness. God will provide for the rest."

And now, having stated the question, let me briefly say why you should vote affirmatively.

1. Because you ought to do it; it is right; it is obligatory; and what is more, you know that it is; you have no doubt about its being your duty; and do you require a reason additional to this? Are you one of them that hesitate, after they have found out what they ought to do? But,

2. I will ask you, is it safe for you, a creature in the power of God, entirely and ever dependant on him, to refuse compliance with his explicit and authoritative claims on you? Is it safe? Can you have his approbation, if you do so? Can you have your own? Can you be at peace either with God or with yourself? Can you expect good from him? Have you not every reason to apprehend evil from his hand? Do you not twice deserve it? Is it politic to refuse compliance with his commands? Is it prudent? Will it turn to your advantage? Will your happiness be promoted by it? Is it hon

orable to you to disregard such claims on you? Is it honest? Consistent with being the noblest work of God, to pay every being but him to whom we owe most, and whose claim is first and strongest ? Finally, is it grateful. Is it the way in which you ought to treat a being that has been so good to you? Is this thy kindness to thy friend? Do you thus requite the Lord, oh! foolish people and unwise? Is not he thy Father that hath bought thee? Hath he not made thee and established thee ?”

These are some of the reasons in favor of compliance. And now in favor of immediate compliance, and against all further postponement, suffer a few things.

1. These claims are of old standing; and they have long, long been disregarded; and they have been repeatedly urged; and you have often promised to consider them. Indeed you have already examined into them; and the validity of them has been admitted, and will not be denied by any one now. In similar cases, men are always ready for the question. Why are not you? The truth is, you are not willing to comply with these claims; perhaps never mean to. Well, if you choose to suffer rather than obey, you can. None of the reasons, usually urged in favor of postponement, can be urged in this case.

2. The interests of others require that these claims should be admitted and complied with without delay. The interests of your children and of all over whom you have influence require it.

3. It is doing injustice to him whose claims they are, to delay compliance with them. They cannot be so fully complied with by any future determination