we are wise, and the law of the Lord is with us?

Lo, certainly in vain made he it, the pen of the "scribes is in vain." The word of truth continually calls them to consider their ways, and examine their hearts and lives, that they may become acquainted with their state and character: this they hear indeed; but continue careless and inconsiderate! They are "warned to flee from "the wrath to come;" but they flee not: and they are invited "to come to Christ that their souls "may live;" but they " refuse him that speaketh." Wisdom thus expostulateth with them: "How

long ye simple ones will ye love simplicity, and "scorners delight in their scorning, and fools hate knowledge? Turn you at my reproof: behold "I will pour out my Spirit unto you; I will make "known my words unto you:" but "they set at nought all her counsel, and despise all her reproof." They are commanded to repent, and "to cast away all their idols and transgressions ;" but they cleave to their sins, and, "after their "hardness and impenitent heart, treasure up wrath against the day of wrath, and revelation of the

righteous judgment of God." They are exhorted "to pray without ceasing;" but they seem to say, "What is the Almighty that we should serve him? "or what profit shall we have if we pray unto him?” They pay no practical regard to Christ, while he commands them to "labour for the meat which "endureth unto everlasting life;" "to strive to "enter in at the strait gate," "to search the scrip

tures," "and to take his yoke upon them." They

1 Jer. viii. 8.

hear indeed; and admire or object, as their notions are sanctioned or opposed: but if Christ be "the "author of eternal salvation to those," and those alone, who obey him ;" and if all they be his enemies, "who will not have him to reign over them;" such persons will as certainly perish as any description of sinners whatsoever. Nay, a partial obedience, which interferes not with their inclinations or interests, does not warrant them to expect a more favourable doom: "for he that keepeth "the whole law and offendeth in one point is guilty " of all." According to the law itself a man is condemned for a single transgression; and, according to the gospel, he who habitually commits one known sin, is adjudged a hypocrite and unbeliever. If this were not so, Herod might have retained Herodias; nor would it be necessary for us to part with the right hand or the right eye which causes us to offend.

Whether we consider revelation as intended to reconcile us to God, to make known to us the way of peace, to be the means of our renewal to holiness, to prepare us for glorifying God on earth, to fit us for enjoying his love in heaven, or to teach us to do good among men and serve our generation: it is evident that hearing without practising fails entirely of accomplishing any one of these purposes. This is so obvious in itself, and so constantly inculcated in every part of scripture, that it would be almost incredible that any man should be deceived by so palpable a cheat, were it not most lamentably common: nor can this fact be accounted for, but by allowing that "the heart

"is deceitful above all things, and desperately "wicked."-We consider,

III. The nature and sources of that fatal selfdeception into which numbers are in this respect betrayed.

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It is observable that the apostle does not here warn us against the artifices of "Satan transformed "into an angel of light," or those of "his minis"ters transformed into the ministers of righteous"ness." These indeed will never be wanting in subtle endeavours "to beguile the souls of the simple :" yet they can fatally deceive none who are not disposed to deceive themselves.-It may also be remarked, that such persons seldom impose on other men. The ministers of Christ "stand "in doubt of them;" nay, are often fully convinced of their awful delusion, and, with tears of affection, risk their displeasure by trying to undeceive them but such endeavours are generally ascribed to harshness, prejudice, or calumny. They seldom deceive consistent Christians, as they may discover by the shyness and reserve of their conduct; while frankness and cordiality mark their social intercourse with more approved characters. Nay, the people of the world can commonly distinguish really pious and upright believers from mere speculating professors. Many of them court the society of such self-deceivers, while they fear meeting with persons of eminent sanctity: they can endure any creed, provided men's example sanction their spirit and conduct: and, as such professors "are of the world, there"fore the world loveth them," while it hates those

whom Christ hath chosen out of the world. There are, however, men that make no great pretensions to religion, who respect such as are consistently pious yet they join with those who honour them by their hatred, in heartily despising him who is a hearer of the word, and not a doer.

But let us consider some of the methods by which such men deceive themselves. The sacred scriptures ascribe the salvation of sinners wholly to grace, or free unmerited mercy; and declare that none of our own righteousness has contributed, or can contribute, to procure the inestimable blessing: now, some general notions of this fundamental truth help numbers to deceive themselves. Not considering salvation in its extensive meaning, as comprising the whole of our reconciliation to God and recovery to holiness: but confining their thoughts merely to pardon and justification, they infer that good works must in all respects be excluded from our views of the gospel. It is indeed most true, that "we are justified freely by "the grace of God, through the redemption that "is in Christ Jesus:" but it is equally true, that the will and power to perform real good works is an essential part of our salvation. "By grace "are ye saved, through faith; and that not of "yourselves, it is the gift of God: not of works "lest any man should boast. For we are his work"manship, created in Christ Jesus unto good works, "which God hath before ordained, that we should "walk in them." "The grace of God, which "bringeth salvation, teacheth us that, denying "ungodliness and worldly lusts, we should live

soberly, righteously, and godly, in this present "world."

This is the uniform language of the New Testament; and it is most evidently rational: for the renewal of a fallen creature to holiness is as needful, important, and unmerited a favour, as pardon and the gift of righteousness by faith: but, for want of attending to this, numbers take occasion from the doctrines of grace to deceive themselves. Indeed many use unscriptural expressions, which are extremely liable to misconstruction; and give a disproportionate statement of the truth: yet it must also be allowed, that the very words of scripture may in this manner be perverted. Thus Peter observed, concerning the writings of his beloved brother Paul, that "in them were some things "hard to be understood, which they that were “unlearned and unstable wrested, as they did the "other scriptures, to their own destruction."2

The language of the sacred writers concerning faith is likewise most decided: "He that believeth " and is baptized shall be saved; and he that be"Heveth not shall be damned." By faith alone, and by no other operation of the mind or action of the life, can the sinner be made partaker of the righteousness and redemption of Christ. But, while numbers presumptuously use language diametrically opposite to that of holy writ, there are many who deceive themselves by a misapprehension of the scriptural doctrine. Various arguments have convinced them that certain opinions are