lars; but are not these sufficient to show the deceitfulness, the desperate wickedness, of the heart? Let me add one more the judgments of God are now abroad in the world for these things. We have warnings all around us. We know that many fruitful lands in our neighbourhood are, in a manner, turned into a wilderness for the sins of the inhabitants. Every post brings us tidings of some new desolation, and we cannot tell how soon the case may be our own; but we have neither sympathy for our fellow-creatures, nor concern for ourselves. We hear, we pity, we forget in the same instant: but these things are remote. Is, then, what we see and feel more laid to heart? Our friends and ac

quaintance are taken from amongst us daily; some of them suddenly, in the midst of their warmest pursuits, or just upon the accomplishment of their most favourite schemes we drop an unmeaning tear, and fly to every officious vanity for relief. Perhaps we are visited ourselves, and brought down to the borders of the grave but, even against this, we are, for the most part, proof; or, if we feel a slight impression, it gradually wears off with the disease; and we return, as soon as we recover, to our former follies with re-doubled ardour.

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This is a slight view of the insensibility of the human heart. Let us now consider its ingratitude. The Israelites were a sample of all mankind in this respect. God visited them, in Egypt, in the midst of their affliction. Without any application on their part, he undertook and effected their deliverance; he brought them from among their enemies with a high hand, and a stretched-out arm' he led them safely through the wilderness he screened them, with a cloud, from the piercing beams of the sun : he gave them light by night, in a pillar of fire: he fed them with bread from heaven, and caused streams to flow in the sandy desert he made a covenant with them, and chose them for his peculiar people: he destroyed all their enemies before them; and, at length, put them in the full and peaceable possession of a land flowing with milk and honey. Interwoven with the history of God's gracious dealings with them, we have an account of their behaviour towards him; which was a continual series of rebellion, perverseness, murmuring, and disobedience. And are we better than they? In no wise. If we had leisure to consider the natural, civil, and religious advantages we enjoy as a nation, it would appear that we, likewise, have long been a peculiarly favoured people. The eye of the Lord our God has been upon us continually for good; and we have reason to say, 'He has not dealt so with any nation.' The history of all ages and countries affords us no instance of national prosperity that can be compared, either for degree or continuance, with what we have enjoyed

since the Revolution: nor would it be easy, I fear, to find a parallel in any history, of our great ingratitude. What I have said in the former article will necessarily infer this: for it is impossible that those who have so little sensibility, either of the value of the gifts of God, or of his hand in bestowing them, can be grateful. The seat of gratitude is in the heart: the proof appears in the words and actions. Now, what are the prevailing subjects of conversation amongst us? Are the great things that God has done for us, the high obligations we are under to him, the comforts of our holy religion, and the nature of that blessed hope set before us by the Gospel, in the number? On the contrary, is not the least hint of these things in company, for the most part, received with reserve, if not with contempt and disgust? Out of the abundance of the heart the mouth speaketh.' God, and the things of God, have little place there; but levity, detraction, ill temper, and not seldom, profaneness and obscenity, in our discourses, too plainly discover the nature of the fountain from whence they flow. And if we look upon the actions of men in general, they are but of a piece with their words: engrossed by business, or enslaved to pleasure, for a season, all upon the stretch in amassing treasures; and then, perhaps, as restless and eager to dissipate them. Whatever passion rules them for the time, or whatever changes they may admit in their schemes, it is too plain, that a principle of gratitude to God, and a conscious desire to please him, has little influence either in forming or executing their plans. If these things are so, we have another instance of the deceitfulness and desperate wickedness of the heart; it is full of the blackest ingratitude.

Need any thing be added to these two charges? Have we not said enough to confirm the prophet's assertion? if not, we can name a third particular, if possible, more absurd and inexcusable than either of the former. Man is not only insensible of the greatest part of those things which most concern him, and ungrateful and disobedient to his Maker and Preserver, his best and only friend, but he is proud too. Though he has nothing but what he has received, has received nothing but what he has perverted and mismanaged, and must render a strict account of his mismanagement, yet he is proud. We have already seen his blindness and baseness; there wanted only pride to make him a monster indeed. And need we spend time to prove this? No. This, at least, is an universal evil. Any man may easily perceive it in every man but himself; and every thinking man may perceive it working within himself incessantly. Whether we are alone or in company, whether with friends or enemies; with those above us or those below us, pride will insinuate. Nay, in the immedi

ate presence of God, when we come together to implore his mercy, while the most humbling confessions are upon our lips, and we are charging ourselves as most miserable, helpless sinners, even here pride will find us out. Those must be great stran gers to themselves, who are not sensible of this. Now, 'why is dust and ashes proud?' proud of our failings! proud of our infirmities! Is it not from hence, because the heart is deplorably diseased, desperately wicked, and deeply deceitful ?

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I shall pursue this point no further. I shall not attempt to enumerate, at present, those evil thoughts, murders, adulteries, fornications, thefts, and blasphemies,' Mark vii. 21. which our Lord assures us do perpetually 'proceed from the heart.' I chose to insist on insensibility, ingratitude, and pride; because these are the vices which, in common life, we most condemn, are willing to think ourselves most free from, and can the least bear to be charged with. And it must be allowed, that between man and man, there is often the appearance of much generosity, gratitude, and condescension. But what will it avail us, that we stand upon some tolerable terms towards each other in these respects, if we are guilty before God. The Lord seeth not as man seeth.' 1 Sam. xvi. he cannot be deceived or put off with a fair appearance: for he searcheth the heart, and trieth the reins.' This is the next point to be considered.

II. That the heart, with all its workings, and all its faults, is incessantly under the divine inspection and examination: I, the Lord, search the heart, and try the reins.' The heart and reins, as distinguished in Scripture-phrase, signify those different powers of the mind, the affections, and the thoughts. The words search and try have an emphasis in the original which cannot be reached without a paraphrase, if at all.

The Lord searches [p] the heart: he traces, investigates, the inmost principles of our souls to their first rise, with (if I may so speak) a mathematical accuracy. He tries [in] the reins: he watches every rising thought; he brings it to the test of his most pure law; he examines it with the utmost exactness; as a refiner essays his metals, with a purpose to reject whatever is inferior to the prescribed standard. To form a more just idea of this scrutiny, let us ask ourselves how we could bear to be obliged to declare aloud, in full company, every thought which passes through our minds, every wish and desire of which we are conscious, without the least reserve or exception? I am persuaded there are few people so lost to shame, but, if they were brought to this trial, they would rather choose to die than comply with it. Some things they would perceive, especially upon such a provocation, which they could hardly, upon any terms, prevail with themselves

to express. The Lord has mercifully kept us from the knowledge of each other's hearts, any further than we are willing to disclose ourselves for was every man compelled to speak all he thinks, there would be an end of society; and man would no more venture to dwell with man, than with tigers and bears. We know what mischief one ungoverned tongue may sometimes occasion! now, the tongue can do no evil, any further than as it is an instrument of disclosing the hidden things of the heart; yet it is but a small part of these the worst tongue is capable of disclosing. What, then, would be the case, if all our hearts were open, all our desires known to one another? What a mixture of confusion, and defiance, shame, rage, fear, and contempt, would overspread every countenance! And yet, thus we are exposed to the searching eye of a pure and holy God! The Lord knows the thoughts of man's heart, that they are vain. He long ago declared the result of his observation. 'God saw the wickedness of man was great in the earth; and that every imagination of the thoughts of his heart was only evil continually,' Gen. vi. And, though the world was drowned for this, matters were not mended afterwards: for, upon a second survey, the judgment amounts to the same. "The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside; they are altogether become filthy; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit, the poison of asps is under their lips,' Ps. xiv. Isa. lix. Compare Rom. iii. How it was in our blessed Saviour's time we have already observed; and neither Scripture nor experience gives us reason to hope it has been better since, or is now. The apostle Paul has assured us, 'That, in the last day (a character which it is likely coincides with our days) perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God: having a form of godliness, but denying the power thereof,' 2 Tim. iii. Surely, I say, if these are marks of the last days, they must be already commenced. However, we see, upou the whole, how vile and hateful our hearts must appear in the sight of a heart-searching God.

II. One thing more we have to consider that the Lord does not observe the heart of man with the indifference of a mere spectator, but as an impartial and inflexible judge; that he may give every man according to his ways, and according to the

fruit of his doings.' This was the third particular to be spo

ken to.

But, alas! what can be said to this? Is it not sufficient to fill our souls with astonishment, and to cause all faces to gather blackness! to hear that the Lord has purposed to render to every man according to his works; and that he sits judge, not only upon outward actions, but examines the very thoughts and intents of the heart? Dare any of us abide the issue of such a trial? Which of us will presume to say, I am clean? To what purpose can any of us plead, I have not committed adultery, if God charges us with every inordinate desire, with every offence of the eye? What will it avail, that we have never assaulted the life of our neighbour, if every angry word, every degree of ill-will or revenge, is considered as murder in God's sight? It will not suffice to say, I am no thief or extortioner, unless we can clear ourselves of the most distant wish of possessing what was the property of another. If we are sure that we have not forsworn ourselves, but have performed to the Lord our oaths, it is only thus far well, that we shall not be condemned for open and actual perjury. But if we have at any time mentioned, or even thought of, the name of God, without the highest habitual reverence, we have taken his name in vain; and he has declared he will not hold us guiltless. That this is no gloss of my inventing, but the very words of truth, the declaration of him by whom we must be one day judged, the fifth chapter of Matthew will inform you. There a wanton glance is styled adultery; an angry expression censured as murder; and to speak unadvisedly, even of the hairs of our head, is deemed a branch of profane swearing. And why? Because all these spring from the heart, which is 'naked and open,' without either covering or concealment, 'in the sight of him with whom we have to do;' Heb. iv. This is thought uncomfortable doctrine, and not without reason, could we go no further. For there is nothing in heaven or in earth, in time or eternity, that affords the least glimpse of comfort to fallen man, if either God is strict to mark what is amiss, or if he, trusting in himself, presumes to plead with his Maker. The divine law requires perfect, unremitted, unsinning obedience: it denounces a curse upon the least failure. 'Cursed is every one that continueth not in all things which are written in the book of the law to do them,' Gal. iii. 10.; every one, without exception of person or circumstance, that continueth not, from the beginning to the end. of life, in all things, great and small to do them, rou comdas aura, to finish them, to do them completely, without any defect either in matter or manner. Most uncomfortable doctrine indeed, were there no remedy provided! For the law of God is as eternal