ker; pervert his truth; substitute for it his own errors; and by annexing to it meanings, which He never intended, change it, as did the philosophers of old, into a lie?

A system of Religion involves in it the Character, Government, and Designs, of God; the nature, interests, and duty, of man; a future existence, and its mighty concerns; the means of pardon, justification, and final acceptance; and the means, also, of perseverance in our duty unto the end. How plain is it, that no mind, less than infinite, is able to comprehend these immeasurable subjects. Who, beside God, can understand his nature? Whose eye can penetrate into the recesses of the Uncreated mind, and discern his views of moral objects? The manner, in which he regards holiness, and sin? the reward, which he will render to those, who are the subjects of the opposite attributes. The terms on which he will accept, and the manner in which he will restore, sinners? Or whether he will accept, or restore, them at all? Who can determine whether God will accept any worship from sinners? Who, independantly of his declarations, can tell whether there is any future reward, or even any future being?

How obvious is it, that, after all the expectations, labours, and boasts, of man on these mighty subjects of investigation, the utmost which he has hitherto done, and therefore certainly the utmost which he ever will do, is merely to form ingenious conjectures? But is the soul of man to be set afloat upon a guess? Who, that was not a fair candidate for bedlam, would hazard even his property, nay his pleasure, upon an absolute uncertainty? Who, bound upon a voyage, in which he was to venture himself and all his interests, would launch into an illimitable ocean upon a plank?

But, were all this less obvious, it should seem impossible for mankind not to learn the truth, for which I contend, from the voice of experience. Innumerable attempts have been continually made both by those who professedly believe, and those who openly disbelieve, the Scriptures. Hitherto they have only made shipwreck of the moral system. In all the schemes of doctrine

which they have contrived, they have furnished nothing on which a sober man could for a moment venture his salvation. Not one of them has discovered any means of expiating sin, obtaining justification for sinners, or securing, or even rendering probable, their admission into the favour of God. All the reliance of these men has been placed on undefined, unsupported, and absolutely uncertain, hopes of mercy, of which neither experience, reason nor analogy, has hitherto been able to produce the least evidence. To commit the soul to such a refuge, to lean for safety on such a reed, is to put our all at hazard with a spirit of desperation.

But what men, so numerous, ingenious, laborious, and persevering, have never been able to do, will never be done by any man. He, who will not admit this conclusion, from premises which so obviously involve it, rejects it not from conviction, nor even from plausible arguments, but from mere self sufficiency. Nothing else will persuade him, that he is able to accomplish a work, to which the powers of all his fellow men have been unequal. Nothing else, indeed, could induce him even to enter upon an employment, so absolutely and so evidently hopeless.

3. Another specimen of trusting in our own hearts is confiding in the goodness of our moral character.

This exercise of self sufficiency is manifested in many forms, and varieties. Of these the

First, which I shall mention, is believing more favourably concerning ourselves than truth will warrant.

This unhappy error is not confined to sinners: it is found but too frequently in men, who present us many reasons to acknowledge them as Christians.

Wicked men often believe themselves to be virtuous, not only without, but against evidence; and from mere self sufficiency. Were they to examine themselves with either care or candour ; they would find nothing, on which, in their own view, this opinion could rest even with plausibility. Reason demands, the Scriptures demand, their own eternal interests loudly demand, that they should search both their hearts, and their lives, with unceasing diligence, deep solicitude, and entire impartiality;

that they should anxiously consult others, especially men of acknowleged wisdom and goodness, concerning their moral condition; and above all, that they should bring their character for trial to the Gospel; the great touchstone of righteousness. What ever they do, or can do, short of this, is merely the result of confidence in their own hearts. Until this is done, they will only deceive themselves. Until this is done, they may indeed, in their own view, have a name to live, but they will be really dead. Were it effectually done; the delusion would vanish; and one ground of hope would be actually gained, that they might hereafter change both their condition, and their character, for the better.

With the same conduct good men, to an extent which is not small, are chargeable also. I wish, it were in our power to deny this humiliating position. But, if we adhere to truth, we shall be obliged to confess, that even such men often believe themselves to be much better than they really are.

Young converts, true converts, possessing real and evangelical worth, are in this respect frequently unhappy. Their feelings are warm and vigorous; their imaginations active; and their religious experience almost nothing. The dictates of their imagination they easily and hot unwillingly mistake for the decisions of sound judgment; and the impulse of their passions, for the glow of evangelical love. On these sands they build their hopes and estimates of their religious character. Of such dictates and impulses, they indeed have many: and were they sound evidence of this great point, the true character of the persons in question would, in a less degree, be misapprehended by themselves. But alas! these things have nothing to do with religion. They are pressed into the service; and are made to evince that, to which they have no reference, and can have no application.

What is true of these converts is true of multitudes of religious men, who possess the same vigor of fancy, and the same warmth of feeling. Particularly is it the case with ignorant Christians. In them often, feeling is neither balanced nor regulated by those sound, rational views of the evangelical system, which more knowledge of it, and a superior capacity of judging, would fur

nish. The real evidences of piety they imperfectly collect, imperfectly compare, and of course imperfectly understand. Thus situated, they remain in a sense young converts while they live. Yet in numerous instances they prove by their conversation and behaviour, that they think themselves strong men in Christ; while all the discerning Christians around them clearly perceive, that they are mere babes. Often they discuss, and decide upon, subjects of high import, which lie beyond their reach. Often they dictate religious measures to those, who are greatly their superiours in every evangelical attainment. Sometimes they undertake to lead the devotions of public assemblies, from a persuasion, not unfrequently awakened and cherished by other ignorant men, that they are endowed with extraordinary gifts, and have acquired an eminent degree of holiness. Nay numbers of such men enter the desk, without any preparation for an office, so solemn and so difficult as that of a minister of the Gospel. Here, unlearned and unstable as they are, they frequently wrest the Scriptures to the very serious injury of themselves, and the destruction of others. "I command every man among you," says St. Paul, "not to think of himself more highly than he ought to think, but to think soberly," (or with a sound judgment,) “according as God hath dealt to every man the measure of faith." "Love vaunteth not itself, and is not puffed up." "If a man thinketh himself something, when he is nothing, he deceiveth himself. But let every man prove his own work; (that is examine what he has done; and from that trial, not from his feelings, learn his true character)" and then," says the Apostle, "he shall have rejoicing in himself, and not in another."

"My brethren," says St. James, "be not many teachers; knowing, that we shall receive the greater condemnation." In other words, this is the way to expose ourselves to that greater condemnation.

It deserves to be remarked, that all superstitious persons, and all enthusiasts, have ever been of this character, and pursued this unhappy conduct. This, certainly, ought to be enough, and more than enough, to warn every Christian of his danger

from this source; especially, when it is remembered on the other hand, that the best and wisest Christians, who have lived, have uniformly been the most humble and self denying.

Secondly. To expect justification before God on account of our own righteousness is another specimen of the same character. Such an expectation cannot be derived either from reason, or revelation. Revelation declares such a justification to be impossible; and as if aware, that we should hardly be satisfied with the bare testimony even of God himself, condescends to prove the point by arguments, which are irresistible. We are there shown to have violated the law of God, and to be condemned by its irreversible sentence to suffer its penalty. With equal clearness is it proved, that no means of expiation are in our power. The very services, to which we should naturally resort as such means, are declared to be so far from constituting an expiation, that they are in themselves sinful, and therefore need to be expiated. Instead of becoming means of our deliverance, therefore, they only plunge us deeper in guilt.

To this unanswerable proof Reason subjoins her testimony. She acknowledges both the sin, and the condemnation; and confesses, that the way for our escape is forever barred. With sighs, and tears, she mourns over our miserable apostacy; and exclaims "We are all as an unclean thing; and all our righteousnesses are as filthy rags: and we all do fade as a leaf: and our iniquities, like the wind, have taken us away!"

But self sufficiency sees the way clear, to the attainment of this mighty object; and the proofs, which she summons to her aid, miserable as they are, are yet strong enough to satisfy her wishes, to minister to the soul comfort and hope, and to prevent it from seeking the justification, disclosed in the Gospel.

Thirdly. Another example of the same character is exhibited in the Confidence, with which we feel ourselves to be secure against such Temptations, as have usually overcome others.

This confidence, extensively as it is cherished, is a violation of all good sense, and a contradiction to all experience. On what is it founded? On the apprehension which we entertain, that