greater earnestness and circumspection than formerly: while the additional comfort, and the sensible progress in holiness, which must necessarily accrue from a more diligent use of the means of grace, would lead him with augmented fervour to adore that perfection of wisdom and mercy, which had thus educed good out of evil, and had graciously over-ruled his temporary fall to the final stability of his soul.

But it is not merely in quickening our circumspection, and in exciting us to a more simple dependence on the aids of divine grace, that the advantage resulting from a knowledge of ourselves consists. In exact proportion to our views of the depravity of our heart, will be the degree of our self-condemnation and humiliation before God. Every fresh disclosure of that sin, which dwelleth in us, has a direct tendency, not only to weaken our self-confidence, but to lower our self-admiration. Nor, indeed, shall we ever effectually learn, with holy Job, to abhor ourselves, and to repent in dust and ashes, till with him we are brought to look upon ourselves as vile. The soul, while in a state of blindness with respect to the depth and the extent of its corruption, or possessing only very indistinct perceptions on this subject, sees nothing, or but little, of its own distance from God, and of its own worthlessness and impurity in his eyes. Consequently its self-abasement before the majesty of heaven is proportionally slight and transient. But when clearer views are obtained on this interesting point; when, by repeated and mortifying experience of the inherent wickedness of the heart, its entire alienation from God by nature, and its utter uncleanness in his presence, are clearly discovered; then, stript of every specious covering, and overwhelmed with a sense of its deformity, the soul sinks into nothing before God. Contrasting its own total vileness with the glorious perfections of the Almighty, with his patience and long-suffering, with his condescension, grace, and goodness, it loathes itself in its own sight, and acquiesces without a murmur in every dispensation, however painful, of the divine will. May we not reasonably conclude, that the enlarged and humiliating sense with which Hezekiah was now favoured of the abomin able corruption of his heart, had a considerable share in

producing that exemplary resignation, which he afterwards manifested; when, on receiving from the prophet a denunciation of those afflicting judgments, reserved for his kingdom and his posterity, he with admirable piety exclaimed, good is the word of the Lord which thou hast spoken. Is it not good" (a display of signal and unmerited mercy) "if peace and truth be in my days?"*

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From the view thus presented to us in this part of the text, one conclusion forcibly presses itself on our notice. If so important in its effects, so beneficial to our best interests, is the knowledge of ourselves, how highly should we value this knowledge, how anxiously should we labour to acquire it! While we most seriously deprecate every idea of God's leaving us to ourselves, with what earnestness should we beseech him to shew us all that is in our heart! Widely different however, in general, is the conduct of men. Very contrary in this respect are their sentiments to those, which the scriptures inculcate. Far from seeking to be acquainted with the corruption of their nature, most men strive to maintain a favourable opinion of their own goodness: while others, on whom a conviction of their depravity has fastened itself too strongly to be removed, are filled with terror at this increasing knowledge of themselves, and regard it as an indication of divine wrath, and a certain presage of future misery. It may not then prove an unprofitable application of the subject, if I proceed to address the two descriptions of persons, to whom I have alluded.

1. Are there not some of you, my brethren, who firmly resist every intimation of the utter weakness and wickedness of your heart: who studiously close your eyes and shut your ears against every discovery of the sin which dwelleth in you: who will not for a moment admit any supposition, which may tend to lower you in your own estimation? And why are you acting thus? Because every such intimation, every such discovery, every such supposition, would undermine your present foundation, would destroy your hopes of heaven. Because, could you once be persuaded to entertain such an unfavourable opinion of your state, you would find your confidence of 2 Kings xx. 19.

an interest in the divine favour overthrown. But of what kind then is your confidence? What is your foundation? Are you not building your hopes of heaven on some degree or measure of fancied goodness in yourselves? Such hopes, indeed, an increasing conviction of your total corruption must assuredly destroy. But are they not fallacious hopes? Is it not a blessing to be driven from so vain a confidence, from so hollow a foundation? Viewed in this light, that very conviction which you so vehemently oppose, is the remedy exactly suited to your case; the instrument fitted to work for you the most beneficial effects. Oppose it then no longer. Resist not the holy spirit of God, which is thus striving with you for your good. Be not afraid to know all that is in your heart. Search it; probe it to the bottom: till, thoroughly emptied of self, and abased before the majesty of heaven, you renounce all other pleas, and cast yourselves on sovereign mercy only.

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2. Are there not others among you, who, having in vain endeavoured to stifle their convictions of sin, are filled with consternation and terror at the extent of their depravity? Our corruptions,' you cry, are multiplied. Every day, every hour serves only to impart to us fresh views of our evil nature. Our hearts are like the troubled sea, when it cannot rest: whose waters cast up mire and dirt. Surely God has withdrawn his preventing grace from our souls. He has pronounced our doom, no cure shall be unto thee."-Such are your fears. Such are the gloomy suggestions of your mind. But your case really warrants a very opposite conclusion. You might rather say with the wife of Manoah, "If the Lord were pleased to kill us, he would not have shewed us all these things." If he has brought you "to know all that is in" your "heart," it is because " his thoughts towards you are thoughts of peace, and not of evil." To have vouchsafed to you such a discovery of your sinful nature is an intimation not of his wrath, but of his love and favour. He has revealed to you your spiritual malady. Why? Not that you may sink into despair; but that you may flee to the only physician, who can cure the wounded spirit. He has disclosed to you the evil, Judges xiii. 23.

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which you have in yourselves, that you may be weaned from self-confidence: that you may prize more highly, and seek more earnestly his promised help: that you may be more deeply humbled, and so in due time may be more eminently exalted. Lay aside then your desponding thoughts. Under a lively sense of your wants, apply without delay to Christ. He knows all that is in your heart. He knew all that would be in your heart, when in the days of his flesh he said, "Come unto me all ye that labour and are heavy laden, and I will give you rest.' Your case then, as it is not beyond his knowledge, so neither is it beyond his power. "He

is able to save to the uttermost them that come unto God by him;" and has declared, that "those who come unto him, he will in no wise cast out.”

SERMON XXI.

THE DUTY OF CONFESSING CHRIST BEFORE MEN.

Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.-Matthew x. 32.

IF christianity require of its followers much painful selfdenial, it also furnishes them with adequate encouragement. It is the support and the privilege of true christians, that they serve a gracious master, who will " forget their work and labour of love," but will mercifully accept their imperfect services, and abundantly recompense them into their bosom.

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What declaration can be more animating or more consolatory, than that of our Lord in the text! Far indeed from attempting to conceal or extenuate the difficulties attendant on a faithful adherence to his service, in the preceding part of his discourse, he had clearly represented the dangers, to which his disciples would, for his sake, be exposed. Let not this representation, however, diminish their exertions, or abate their ardour in his cause. ample compensation for their sufferings is provided. Are they tempted to waver in their profession? Let them stedfastly contemplate this encouraging assurance, "Who

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soever shall confess me before men, him will I confess also before my Father, which is in heaven.

The general terms, in which our Lord delivers this declaration, plainly show, that the purport of it is not to be confined to the apostles, or to the primitive christians, but is equally applicable to all his disciples in all ages. In discoursing therefore on these words, I shall propose three objects for our consideration.

I. The Duty specified.

II. The Difficulties with which it is attended.

III. The Promise annexed to the Discharge of it.

I. The duty specified is that of confessing Christ before men: a duty repeatedly enjoined in the scripture on all, who call themselves his disciples. And the meaning of the injunction is obvious. It is not enough for the followers of Jesus to retain a secret attachment to his person and his service: they must openly avow their relation to him; and in the face of the world must proclaim their dependence on him, and their expectations from him. They are the subjects, the soldiers, the servants of Christ. Ought they not then publicly to own him for their king, their captain, their master? To attempt to conceal their christian profession, to admit in the heart their obligations and their devotedness to Christ, while outwardly they exhibit no proof that they belong to him, is in truth to deny him; to act as though they were ashamed of him and of his gospel.

But how is their confession to be made? St. Paul tells us, that as "with the heart man believeth unto righteousness," so "with the mouth confession is made unto salvation."* The christian must embrace every seasonable occasion of delivering his religious sentiments with firmness, with meekness, and modesty. As he is ready to give to every one that asketh, a reason of the hope that is in him; so must he be careful that the hope itself be clearly and explicitly declared. He must not be ashamed of confessing, whenever a proper opportunity occurs, the faith of Christ crucified: nor by a criminal silence, when circumstances demand his interference, must he either countenance others in their errors, or suffer them to retain a supposition, that his opinions coincide with their own.

Romans x. 10.