Sabbath was made for them as well as for myself? Have I then made provision that they should equally partake with myself the advantages of the Sabbath? Have I instructed them at home? Have I afforded them leisure for joining in the public worship of God? Have I exerted my authority in inducing them to improve the opportunities thus placed in their power? In a word, has it been my object to make this season of holy rest subservient to the most important interest of myself and of all within the circle of my influence?'

My brethren, propose these questions to your own hearts, and see how far you can satisfactorily reply to them. See whether you have hitherto kept the Sabbath in a manner suitable to the end for which it was appointed. Be ashamed for past neglect. Henceforth, by renewed exertions, by increased circumspection, redeem the time. And may God give you grace so to observe this blessed institution, that it may be a source of augmented consolation anc delight on earth, and a theme of eternal gratitude and praise in heaven!

SERMON XI.

ON THE DANGER AND MISERY OF SELF-DECEPTION.

And behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life.-Matthew xix. 16.

OF the numerous persons who applied to our Lord during his ministry on earth, few addressed him on the concerns of their souls. Some worldly good, some temporal blessing, the removal of a bodily disorder, or the recovery of a diseased or dying relative, constituted the usual subjects of their application. "Master, speak to my brother that he divide the inheritance with me.-Lord if thou wilt, thou canst make me clean.-Sir, come down ere my child die." Such were the requests which most frequently assailed the ears of Jesus. Some examples, however, of a different conduct occur. What is the lan

guage of the petitioner in the text? "Good master, what good thing shall I do, that I may have eternal life?" It is spiritual instruction which he seeks. It is a heavenly,

not an earthly good, concerning which he desires information and advice. It is the attainment of eternal life to which his inquiry is directed.

The interesting conference, of which this inquiry is the commencement, in an especial manner lays claim to our notice, by exhibiting a memorable instance of the most dangerous self-deception, and of the admirable wisdom with which our Lord proceeded to detect the disorder, and to apply the remedy.

"And behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? And he said unto him, Why callest thou me good? there is none good but one, that is God: but if thou wilt enter into life, keep the commandments. He saith unto him, which? Jesus saith, thou shalt do no murder, thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness, honour thy father and thy mother; and thou shalt love thy neighbour as thyself. The young man saith unto him, all these things have I kept from my youth up: what lack I yet? Jesus saith unto him, if thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me. But when the young man heard that saying, he went away sorrowful; for he had great possessions."

In endeavouring to make a profitable use of this instructive portion of scripture, I shall propose to your consideration,

I. The state and character of the person, who here addressed our Lord.

II. The conduct of our Lord on this occasion.

I. On comparing the several accounts of this transaction, we discover many circumstances which are calculated at first sight to impress us with very favourable sentiments of the state and character of the person here introduced to our notice. He was a young man, it is probable, of an appearance more than usually prepossessing, of engaging manners, and of amiable dispositions. His moral conduct, it may also be inferred, was decent and

exemplary. At that season of life, in which youth is too often alleged as a palliation at least of vicious indulgence, he had been free from the practice of licentious irregularities. Even the additional temptation which riches, by facilitating the means of sensual gratification, administer, had not induced him to swerve from the strict line of virtue and temperance. His whole deportment, we may conjecture, had been distinguished by a propriety and a moderation, which under similar circumstances of youth and affluence are rarely to be found.

To these commendable traits in his character, another feature of superior excellence may be subjoined. He professed a serious regard for religion. He was not infected with the Sadducean principles of the times. He believed in a future state. The question which he proposed in the text intimates an anxiety for his spiritual concerns: while the earnest and respectful manner in which he preferred his petition (for "he came running and kneeled to Jesus),"* evinces the honourable opinion which he entertained of our Lord, as a teacher sent from God.

So far then as the character under review, has been examined, it exhibits a pleasing combination of many attractive and interesting qualities. But hitherto we have surveyed the surface only. What is the state within? Does the hidden man of the heart correspond with this graceful and promising exterior? We are compelled to assert the contrary. We are compelled to assert, that notwithstanding these hopeful appearances, the young man is still "in the gall of bitterness and in the bond of iniquity." Amiable, moral, engaging, seemingly desirous of religious instruction, professedly anxious about the concerns of his soul, he has at present neither part nor lot in the kingdom of heaven; for his heart is not right in the sight of God.

Does this language excite your astonishment? Attend to the particulars of this memorable conference. They will fully elucidate and confirm the assertion. They will plainly shew, that the person whose character is the subject of investigation, is immersed in a state of the most awful self-deception: that, cherishing favourable opinions

*Mark x. 17.

of his own religious attainments, he is destitute of those views and convictions, which in a fallen creature constitute the very foundation of religion: and that while he professes to be influenced by a predominant love for heavenly and eternal treasures, he in fact retains an immoderate attachment to the things of the present life.

The first inquiry which he makes, discovers how inadequate, to say the least, are his conceptions of that important truth, the corruption of his heart. "Good Master, what good thing shall I do, that I may have eternal life?" If the question, by expressing his desire of being taught the way of God more perfectly, implies a confession of his ignorance, and of his readiness to receive instruction, does it not also betray a proud confidence, an avowed reliance on his own sufficiency and strength? "Let the good thing, by which eternal life may be procured, be pointed out, and I will do it." Could the person whose heart was duly impressed with a conviction of his natural weakness and depravity, employ such language? Were he assured that the performance of any one good thing was necessary for the attainment of eternal life, would he not for ever despair of attaining it? What is that good thing, which, even if it were pointed out, the young man can undertake to perform? Does he know that in his flesh dwelleth no good thing: that even if to will be present with him, how to perform that which is good he cannot find? Does he know, that his "heart is deceitful above all things, and desperately wicked?" Does he know that the Holy Ghost is the author and giver of all goodness: that whatever good thing may be found in man, is the effect, not of innate propensities, but of renewing grace? Does he know, that if he would enter into the kingdom of God, he must be born again of the Spirit? No. These are truths of which he has no knowledge, no abiding, practical conviction. Confiding on the strength and integrity of his own heart, he fears no danger, suspects no evil: and in a presumptuous opposition to those very Scriptures which he professes to believe, talks of the goodness of human nature, and denominates every man good whose life is not stained by profane or immoral practices.

With such ignorance of his natural depravity, what are

the views which he entertains of his own personal guilt? Is he convinced of sin? Does he feel and lament his numerous transgressions of the divine law? Is he humbled in the dust? Does he cry for mercy? Advert to the next particulars of this interesting conference. When directed to keep the commandments, he instantly inquires, Which? Can any inquiry more clearly expose his ignorance of the nature and extent of his duty? Has not Moses already declared, that "cursed is every one that continueth not in all things, which are written in the book of the law to do them?"* Where such ignorance with respect to the measure of the required obedience prevails, can any adequate sense of guilt, any suitable humiliation for sin possibly exist? But the impenitence betrayed by this inquiry falls greatly short of the presumption discovered in the next reply. "Jesus said, thou shalt do no murder, thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness, honour thy father and thy mother, and thou shalt love thy neighbour as thyself. The young man saith unto him, all these things have I kept from my youth up; what lack I yet?" Has he indeed kept all these things from his youth up? If in his outward conduct he has complied with the letter of the divine commandments, has he also fulfilled their heart-searching, and spiritual injunctions? Has he never in one single instance injured others in their persons, in their property, or in their reputation? Has he never in one single moment indulged an impure, a covetous, or a malignant thought? Has he at all times uniformly loved his neighbour as himself? Nay admit it to be possible, that he can even satisfactorily answer these inquiries: admit it to be possible, that as he arrogantly boasts, he has really kept all these things from his youth up: can he be so ignorant of the divine law as seriously to inquire, whether any thing yet be wanting to complete the perfection of his character? What is the first and great commandment? "Thou shalt love the Lord thy God with all thy heart." Can even a sinless obedience to one precept of the law excuse the neglect or violation of another? Can the most exemplary discharge of relative and social duties supersede the necessity of *Galations iii. 10. Deut. xxvii. 26.