of righteousness came in their way, it came but in their way only to be renounced, as natural, perhaps, and also grateful, to human feelings, but as inconsistent and irreconcilable with the Christian condition. It might do for a heathen, but it was the reverse of everything that is Christian.

The turn of thought which I am recommending, or, rather, which I find it necessary to insist upon as an essential part of the Christian character, is strongly seen in one particular passage of St. Paul's writings; namely, in the third chapter to the Philippians. "If any other man thinketh that he hath whereof he might trust in the flesh, I more; circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness These were points which, at that time of day, which is in the law, blameless." But this train of thought were thought to be grounds of confidence and exultation. no sooner rises in his mind, than the apostle checks it, and turns from it to an anxious "If by any means I might attain unto the resurrection of the view of his own deficiencies. "Not," then he proceeds, "not as though dead." These are the words of an anxious man. I had already attained, either were already perfect but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press towards the In this passage, you mark, for the prize of the high calling of God in Christ Jesus." see, that, withdrawing his mind from all notions of perfection, attainment, accomplishment, Then he tells you, that forgetting, that is, security, he fixes it upon his deficiencies. expressly putting out of his mind and his thought the progress and advance which he had already made, he cast his eyes and attention upon those qualities in which he was short and deficient, upon what remained for him yet to do; and this I take to be the true Forget those things that are behind;" put out of your Christian way of proceeding. thoughts the attainments and progress you have already made, in order to see fully your defects and imperfections.

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In another passage, found in a chapter with which all are acquainted, the fifteenth of the Corinthians, our Apostle, having occasion to compare his situation with that of the other apostles, is led to say, "I laboured more abundantly than they all." St. Paul's labours in the gospel, labours which consumed his whole life, were surely what he might reflect upon with complacency and satisfaction. If such reflections were proper in any case, they were Yet observe how they are checked and qualified. The moment he had said, proper in his. "I laboured more abundantly than they all," he added, as it were correcting himself for the expression, "Yet not I, but the grace of God, which was with me." He magnifies not himself, but the grace of God, which was with him. In the next place you will observe, that, though the consciousness of his labours, painful, indefatigable labours, and meritorious labours, if ever man's were so ; I say, that though the consciousness of these was present to his mind at the time, yet it did not hinder him from feeling, with the deepest abasement and self-degradation, his former offences against Christ, though they were offences which sprang from error. "I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God: but, by the grace of God, I am what I am.” faults of his life were uppermost in his mind. No mention, no recollection, of his services, even when he did happen to recollect them, shut out, even for a single moment, the deep memory of his offences, or covered or concealed it from his view.

The

In another place, the same apostle, looking back upon the history of his singular and eventful life, exhibits himself to his converts, as how? not as bringing forward his merit, pleading his services, or claiming his reward: but as nothing other, nothing more than a "For this cause I monument and example of God Almighty's mercy. Sinners need not despair of mercy, Hear his own words. when so great a sinner as himself obtained it.

obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting." (1 Timothy, i. 16.) What could be more humble or self-depressing than this acknowledgment? yet this was St. Paul's.

The eleventh chapter of the Second Epistle to the Corinthians, and also the twelfth, ought to be read by you on this occasion. They are very remarkable chapters, and very much to our present purpose. It had so happened, that some hostile, and, as it should seem, some false teachers, had acquired a considerable influence and ascendancy in the church which St. Paul had planted. To counteract which influence it became necessary for him to assert his character, to state his pretensions to credit and authority, amongst them at least, and in comparison with those, who were leading them astray. He complies with the occasion; and he does, accordingly, set forth and enumerate his pretensions. But I entreat you to observe, with how many apologies, with what reluctance, and under what strong protestations, he does it; showing, most manifestly, how contrary it was to his habit, his judgment, and to the inclination of his mind, to do so. His expressions are such as these: "Would to God ye could bear with me a little in my folly; and, indeed, bear with me." What was his folly? the recital he was about to give of his services and pretensions. Though compelled, by the reason you have heard, to give it, yet he calls it folly to do so. He is interrupted, as he proceeds, by the same sentiment: “That which I speak, I speak it not after the Lord, but, as it were, foolishly in this confidence of boasting." And, again, referring to the necessity which drew from him this sort of language: "I am become," says he, "a fool in glorying; ye have compelled me."

But what forms perhaps the strongest part of the example is, that the apostle considers this tendency to boast and glory, though it was in his gifts, rather than his services, as one of his dangers, one of his temptations, one of the propensities which he had both to guard and struggle against, and lastly, an inclination, for which he found an antidote and remedy in the dispensation of Providence towards him.-Of his gifts, he says, considering himself as nothing, as entirely passive in the hands of God," of such a one," of a person to whom such gifts and revelations as these have been imparted, I will glory; yet of myself I will not glory, “but in mine infirmities." Then he goes on; "lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure."

After what you have heard, you will not wonder, that this same St. Paul should pronounce himself to be "the chief of sinners." "Jesus Christ came into the world to save sinners, of whom I am the chief." (1 Timothy, i. 15.) His sins were uppermost in his thoughts. Other thoughts occasionally visited his mind: but the impression which these had made, was constant, deep, fixed, and indelible.

If, therefore, you would imitate St. Paul in his turn and train of religious thought; if you would adopt his disposition, his frame, his habit of mind, in this important exercise, you must meditate more upon your sins, and less upon your virtues.

Again, and which is another strong scriptural reason for the advice I am giving, the habit of viewing and contemplating our own virtues has a tendency in opposition to a fundamental duty of our religion, the entertaining of a due and grateful sense of the mercy of God in the redemption of the world by Jesus Christ. The custom of thought, which we dissuade, is sure to generate in us notions of merit; and that not only in comparison with other men, which is by no means good, or likely to produce any good effect upon our disposition, but also in relation to God himself: whereas the whole of that sentiment which springs up in the mind, when we regard our characters in comparison with those of other men, if tolerated at all, ought to sink into the lowest self-abasement, when we advance our thoughts to God, and the relation in which we stand to him. Then is all boasting, either in spirit or by words, to be done away. The highest act of faith and obedience, recorded in Scripture, was Abraham's consent to sacrifice his son, when he believed that God required it. It was the severest trial that human nature could be put upon; and, therefore, if any man, who ever lived, were authorized to boast of his obedience, it was Abraham after this experiment. Yet what says St. Paul? “If Abraham were justified by works, he hath whereof to glory; but not before God." No man's pretensions to glory were greater, yet, before God, they were nothing. "By grace ye are saved, through faith, and that not of yourselves, lest any man should boast." (Eph. ii. 8, 9.) Here you perceive distinctly, that, speaking of salvation, with reference to its cause, it is by grace; it is an act of pure favour; it is not of yourselves;

it is the gift of God; it is not of works. And that this representation was given, lest any man should boast, that is, expressly for the purpose of beating down and humbling all sentiments of merit or desert in what we do, lest they induce us, as they will induce us, to think less gratefully, or less piously, of God's exceeding love and kindness towards us. There is no proportion between even our best services and that reward which God hath in reserve for them that love him. Why then are such services to be so rewarded? It is the grace of God; it is the riches of his grace; in other words, his abounding kindness and favour; it is his love it is his mercy. In this manner the subject is constantly represented in Scripture: and it is an article of the Christian religion. And to possess our minds with a sense, an adequate sense, so far as it is possible to be so, of this truth, is a duty of the religion. But to be ruminating and meditating upon our virtues is not the way to acquire that sense. Such meditations breed opinions of merit and desert; of presumption, of pride, of superciliousness, of self-complacency, of tempers of mind, in a word, not only incompatible with humility, but also incompatible with that sense of divine love and mercy towards us, which lies at the root of all true religion, is the source and fountain of all true piety,

You have probably heard of the term self-righteousness: you find it much in the writings and discourses of a particular class of Christians; and always accompanied with strong and severe expressions of censure and reprobation. If the term mean the habit of contemplating our virtues, and not our vices; or a strong leaning and inclination thereto, I agree with those Christians in thinking, that it is a disposition, a turn of mind, to be strongly resisted, and restrained and repressed. If the term mean any other way of viewing our own character, so as to diminish or lower our sense of God Almighty's goodness and mercy towards us, in making us the tender of a heavenly reward, then also I agree with them in condemning it both as erroneous in its principle, and highly dangerous in its effects. If the term mean something more than, or different from, what is here stated, and what has been enlarged upon in this discourse, then I profess myself not to understand its meaning.

SERMON XI.
(PART II.)

TO THINK LESS OF OUR VIRTUES, AND MORE OF OUR SINS.

My sin is ever before me.-PSALM, li. 3.

To think well is the way to act rightly; because thought is the source and spring of action. When the course and habit of thinking is wrong, the root is 66 corrupt; and a corrupt tree bringeth not forth good fruit:" do what you will, if the root be corrupt, the fruit will be corrupt also. It is not only true, that different actions will proceed from different trains of thought; but it is also true, that the same actions, the same external conduct, may be very different in the sight of God, according as it proceeds from a right or a wrong, a more or less proper principle and motive, a more or less proper disposition; such importance is attached to the disposition: of such great consequence is it, that our disposition in religious matters be what it should be. By disposition is meant, the bent or tendency of our inclinations; and by disposition is also meant, the train and habit of our thoughts, two things which are always nearly connected. It is the better sense, however, in which I use the word; and the particular lesson which I am inculcating for the conduct of our thoughts, is to think more of our sins, and less of our virtues. In a former discourse I showed, that there are strong and positive Scripture precepts, a due regard to which accords with the state of mind of him who fixes his attention upon his sins and defects, and by no means with his state of mind who hath fixed his attention chiefly upon his virtues. Secondly, That Scripture examples, that of St. Paul most particularly, teach us to renounce the thoughts of our virtues, and to entertain deeply and constantly the thoughts of our sins.

Thirdly, That the habit here reproved is inconsistent with a due sense of the love of God in the redemption of the world. I am now to offer such farther reasons as appear to support

the rule I have laid down.

And, first, there is no occasion whatever to meditate upon our virtues and good qualities. We may leave them to themselves. We need not fear, that they will either be forgotten or undervalued. "God is not unrighteous to forget your works and labour of love.” (Hebrews, vi. 10.) He will remember them, we need not: they are set down in his book; not a particle will be lost. Blessed are they who have much there, but we need not count them up in our recollection: for, whatever our virtues are or were, we cannot make them better by thinking of them afterward. We may make them better in future by thinking of their imperfections, and by endeavouring to encounter, to lessen, or remove, those imperfections hereafter; but then this is to think, not upon our virtues, but upon our imperfections. Thinking upon our virtues, as such, has no tendency to make them better, be they what they will. But it is not the same with our sins. Thinking upon these afterward may make a very great alteration in them, because it may lead to an effectual repentance. As to the act itself, what is past cannot be recalled; what is done cannot be undone; the mischief may possibly be irrevocable and irreparable. But as to the sin, it is different. Deep, true, sincere penitence, may, through the mercies of God in Christ Jesus, do away that. And much penitence may be the fruit of meditation upon our sins; cannot possibly come without it. Nay, the act itself may be altered. It is not always, that an injury is irreparable. Wrong indeed has been received at our hands: but restitution or compensation may be in our power. When they are so, they are the surest proofs of penitence. No penitence is sincere without them, if they be practicable. This benefit, to those whom we have injured, and an infinitely greater benefit to ourselves than to them, may be the effect of seeing our sins in their true light, which that man ever does, who thinks only, or chiefly, or habitually, upon his virtues. Can a better reason be given for meditating more upon our sins, and less upon our virtues, than this; that one train of thought may be profitable to salvation, the other is profitable for nothing?

It is an exceedingly good observation, that we may safely leave our virtues and good qualities to themselves. And besides the use we have made of it in showing the superfluity, as well as the danger of giving in to the contemplation of our virtues, it is also a quieting and consoling reflection for a different, and in some degree an opposite, description of character, that is to say, for tender and timorous consciences. Such are sometimes troubled with doubts and scruples about even their good actions. Virtue was too easy for them, or too difficult; too easy and pleasant to have any merit in it or difficult by reason of fleshly, selfish, or depraved propensities, still existing unsubdued, still struggling in their unregenerated hearts. These are natural, and, as I have sometimes known them, very distressing scruples. I think that observations might be offered to remove the ground of them altogether; but what I have at present to suggest is, that the very act of reflection, which leads to them, is unnecessary, provided you will proceed by our rule, viz. to leave your virtues, such as they are, to themselves; and to bend the whole force of your thought towards your sins, towards the conquest of these.

But it will be said, Are we not to taste the comforts of religion? Are we not to be permitted, or rather ought we not to be encouraged, to relish, to indulge, to enjoy, these comforts? And can this be done without meditating upon our good actions?

I answer, that this can be done without meditating upon our good actions. We need not seek the comforts of religion in this way. Moreover we need not seek them at all; they will visit us of their own accord, if we be serious and hearty in our religion. A well-spent life will impart its support to the spirits, without any endeavour, on our part, to call up our merits to our view, or even allowing the idea of merit to take possession of our minds. There will in this respect always be as much difference, as there ought to be, between the righteous man and the sinner (or, to speak more properly, between sinners of different degrees); without taking pains to draw forth in our recollection instances of our virtue, or to institute a comparison between ourselves and others, or certain others of our acquaintance. These are habits which I hold to be unchristian and wrong; and that the true way of finding and

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feeling the consolations of religion, is by progressively conquering our sins. Think of these; contend with these: and, if you contend with sincerity and with effect, which is the proof indeed of sincerity, I will answer for the comforts of religion being your portion. What is it that disturbs our religious tranquillity? What is it that imbitters or impairs our religious comfort, damps and checks our religious hopes, hinders us from relishing and entertaining these ideas, from turning to them, as a supply of consolation under all circumstances? What is it but our sins? Depend upon it, that it is sin, and nothing else, which spoils our religious comfort. Cleanse your heart from sin, and religion will enter in, with all her train of hopes and consolation. For proof of this, we may, as before, refer to the examples of Scripture Christians. They rejoiced in the Lord continually. "The joy of faith." Phil. i. 25. "Joy in the Holy Ghost," Rom. xiv. 17, was the word in their mouths, the sentiment of their hearts. They spake of their religion, as of a strong consolation, as of the "refuge to which they had fled, as of the hope of which they had laid hold, as an anchor of the soul, sure and steadfast." Heb. vi. 18, 19. The promise from the Lord Jesus Christ was, your heart shall rejoice, and your joy no man taketh from you." John, xvii. 22. Was this promise fulfilled to them? Read Acts, xii. They were filled with joy and the Holy Ghost." "The kingdom of God," saith St. Paul," is joy in the Holy Ghost." Rom. xvi. 17. So that St. Paul, you hear, takes his very description and definition of Christianity from the joy which is diffused over the heart and St. Paul, I am very confident, described nothing but what he felt. Yet St. Paul did not meditate upon his virtues: nay, expressly renounced that sort of meditation. His meditations, on the contrary, were fixed upon his own unworthiness, and upon the exceeding, stupendous mercy of God towards him, through Jesus Christ his Saviour: at least, we have his own authority for saying, that, in his Christian progress he never looked back; he forgot that which was behind, whatever it might be which he had already attained; he refused to remember it, he put it out of his thoughts. Yet, upon this topic of religious joy, hear him again: "We joy in God through our Lord Jesus Christ;" Rom. v. 11: and once more, "The fruit of the Spirit is love, joy, peace." Gal. v. 22. These last are three memorable words, and they describe, not the effects of ruminating upon a man's own virtues, but the fruit of the Spirit.

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But it is not in one apostle in whom we find this temper of mind, it is in them all. Speaking of the Lord Jesus Christ, St. Peter thus addresses his converts, "whom, having not seen, ye love; in whom, though now ye see not, yet believing ye rejoice with joy unspeakable and full of glory." 1 Peter, i. 8. This joy covered even their persecutions and sufferings : "wherein ye greatly rejoice, though now, for a season, if need be, ye are in heaviness through manifold temptations," 1 Peter, i. 6, meaning persecutions. In like manner St. James saith, "Count it all joy when ye fall into divers temptations:" that is, persecutions," and why?"knowing this, that the trying of your faith worketh patience." James, I. 2, 3. Let no one, after these quotations, say, that it is necessary to fix our attention upon the virtues of our character, in order to taste the comforts of religion. No persons enjoyed these comforts in so great perfection, as the Christians whom we read of in Scripture, yet no persons thought so little of their own virtues. What they continually thought upon was, the abounding love of Christ towards them," in that, whilst they were yet sinners, he died for them," and the tender and exceeding mercies of God in the pardon of their sins through Christ. From this they drew their consolation; but the ground and origin of this train of thought was, not the contemplation of virtue, but the conviction of sin, But again, the custom of viewing our virtues has a strong tendency to fill us with fallacious notions of our own state and condition. One, almost constant, deception is this, viz. that in whatever quality we have pretensions, or believe that we have pretensions, to excel, that quality we place at the head of all other virtues. If we be charitable, then "charity covereth a multitude of sins." If we be strictly honest, then strict honesty is no less than the bond which keeps society together; and, consequently, is that, without which other virtues would have no worth, or rather no existence. If we be temperate and chaste, then self-government, being the hardest of all duties, is the surest test of obedience. Now every one of these propositions is true; but the misfortune is, that only one of them is