soon gone, but the sting remains; the guilt and punishment of it will pass with us into the other world, and there constitute the worm that never dieth. Therefore, there can be no greater folly than complying with temptation to sin in order to avoid affliction.

What hath been said, ought, in the first place, to reprove those, who, so far from considering iniquity as more to be dreaded as a greater evil than affliction, will not refrain, even when their sin proves their affliction. To many it seems their meat and drink; they break through all restraints, when ruin and destruction stare them in the face. Sin has had its martyrs. Let us then be warned against the fatal error referred to in the text. Matt. xvi. 26.

Let us examine ourselves carefully, whether our judgment and choice have been rectified on this important point. What is it that most affects us, when the band of the Lord lays heavy upon us? What is the chief object of our ambition; to grow in grace, or be great and prosperous? In what character does Christ appear most amiable, as a Saviour from punishment or sin? In what view does heaven appear most desirable ?

MUTUAL EXHORTATION FOUNDED ON THE
DECEITFULNESS OF SIN.

But exhort one another daily, &c.-Heb. iii. 13.

THIS is a subject equally applicable to good men and bad; both ought to dread and both ought to be warned of the deceitfulness of sin. It betrays good men into distress, and bad men into ruin.

1. Endeavour to open a little the chief branches of the deceitfulness of sin.

The deceitfulness of sin appears from its disguising itself, and wholly concealing its nature David, sensible how often sin is concealed from our own view, exclaims, "Who can understand his errors? cleanse thou me from

secret faults." What ingenious reasonings do men often use with their own minds, to prove the lawfulness of what inclination leads them to, either with respect to profit or pleasure? when the heart pleads the cause, the understanding is a very favourable judge.

For the better illustrating of this truth, observe,

1. This sometimes manifests itself in the prevalence of loose principles. But why is it so readily entertained? Because it either sets men at liberty from the ties of conscience, and a farther reckoning all together; or greatly narrows the extent, and weakens the obligations of the law of God. How sweet and palatable to the corrupt mind is every thing that removes restraints. It is not reason, but inclination, that makes proselytes to these doctrines.

2. If we proceed from principles to practice, and from generals to particulars, we shall find how sin disguises itself, and hides its deformity from our view. It never appears in its own proper genuine dress, nor loves to be called by its proper name. Thus excess and intemperance are called, and unhappily thought by many, a social disposition and good fellowship. Pride and unchristian resentment are called honour, spirit, and dignity of mind. Vain pomp, luxury, and extravagance, are styled taste, elegance, and refinement. Sordid avarice, and love of money, call themselves prudence, frugality, and good management. Levity, folly, and even obscenity, are often called innocent liberty, cheerfulness, and good humour. So great is the deceit, and so secure does the sin lie under its disguise, that even judgment may be denounced against these several vices, and the guilty persons hear with patience or approbation.

This deceit covers itself also by its counterpart. How common is it to stigmatize and disparage true piety by the most opprobrious titles. Tenderness of conscience is, by many, reproached under the character of preciseness, and narrowness of mind. Zeal against sin, and fidelity to the souls of others, are called sourness and ill nature. There was never yet a faithful reprover, from Lot, in Sodom, to the present day, but he suffered under reproach and slander from those who would not be reclaimed. Many there are, who are far from thinking it themselves. VOL. II.

F

and yet fall under the denunciation of the prophet. Isa. i. 20-24.

But the highest degree of the deceitfulness of sin is, when it not only puts on a decent and lawful appearance, but assumes the garb of eminent piety. There is nothing impossible in this. As Satan sometimes transforms himself into an angel of light, so some of the greatest sins will take the name and arrogate the honour, of the most distinguished virtue.

The cross of our blessed Master is full fraught with instructions of this kind. His enemies, who persecuted him with unrelenting malice through his life, and at last prevailed to have him hanged on a tree, did it, some no doubt, from a pretended, but, many of them, from a misguided zeal of religion. He was crucified as a deceiver and blasphemer; and that in this they were misled, appears from the language of the cross, Father, forgive them; for they know not what they do." What a conviction should this give us of the deceitfulness of sin; and how often hath our Saviour's predictions been fulfilled. (John xvi. 2.) How great is the deceitfulness of sin in the human heart, that can make men suppose that such atrocious crimes are acceptable to God?

Nor is this all. In the above cases sins are changed into duties, and in many others, duties are changed into sins, by the perversion of the principle from which they ought to flow. How great then the deceitfulness of sin.

In the next place, the deceitfulness of sin appears from its forming excuses for itself, and thereby extenuating its guilt. On our first parents being challenged for their disobedience, they confess the fact, but immediately add an excuse. (Gen. iii. 11, 12.) One excuse is, no other than the commonness of sin; sinners take encouragement because there are multitudes in the same condition. Others make excuse for their sins, that they are comparatively small. To all such we may apply the words of the apostle, 2 Cor. x. 12.

The deceitfulness of sin farther appears by its insinuating nature, whereby it leads men on, in an insensible manner, from one degree of wickedness to a higher. Take the most abandoned sinner in this guilty world, and there was a time in his life when he would have trembled to

think of the crimes which he afterward committed. Thus Hazael, when he was told by the prophet of the barbarity and cruelty he would be guilty of, he answered, with a kind of abhorrence, "What, is thy servant a dog?" Then sin deceives and hardens the heart, whilst the sinner can go on in sin without remorse or shame; yea, glory in his wickedness, and esteem it honourable. Phil. iii. 18, 19; 2 Thess. ii. 11, 12.

And now view, and view with terror, the dreadful consequences of the deceitfulness of sin, and by what fatal steps it led on to that hardness of heart, which is a sure prelude of eternal misery.

II. The duty which is founded by the apostle on the deceitfulness of sin, viz. mutual exhortation-" Exhorting one another daily."

1. As to the persons who are obliged to exhort others. It seems in this passage to be laid on Christians in general "Exhort one another;" agreeably to this we find frequent mention of this duty. "Thou shalt not hate thy brother in thine heart." Lev. xix. 17; Prov. ix. 8; Phil. ii. 4; Heb. x. 24.

2. The season in which the duty of mutual exhortation is to be performed-"Daily, while it is called to-day ;" i. e. frequently and without delay. Eccles. ix. 10; 2 Cor. vi. 2.

The manner.

1. In the spirit of love and meekness. No railing nor reviling expression, which will look like the wounds of an enemy to destroy, and not the balm of a physician to cure. (Gal. vi. 1.) Our own infirmities should fill us with compassion as much as resentment against sinners. Meek and gentle admonitions will penetrate the heart. Prov. XV. 1; xxv. 15.

2. With some degree of zeal. We should avoid the extreme of remissness as well as severity.

3. With humility. Whilst we exhort others, we should ever keep in view our own imperfections, and be ready to acknowledge them-"Confess your faults one to another."

To conclude.

1. From what has been said, we may see the depravity of our nature. It is the language of scripture; it is the

language of experience, and it is a parent to' humility. For the deceitfulness of sin is another expression of the treachery of the human heart.

2. Let it lead us to strictness and frequency in self-examination. Self-Knowledge is a study of great difficulty and importance" Examine yourselves."

THE DESIRES OF THE CHRISTIAN AND THE MAN OF THE WORLD CONTRASTED.

There be many that say, Who will show us any good, &c.— Ps. iv. 6, 7.

THE chief distinction between a child of God and a man of the world, lies in the prevailing tendency of their desires. Both of them are engaged in the pursuit of happiness but the one aims at nothing higher than the present gratification of his appetites; while the other runs above this world, and aspires at the supreme felicity of his immortal nature. The one seeks information from every quarter concerning the object of his pursuit; the other asks the blessing from the Giver of all good. The one seeks a happiness separate from God. The whole earth, without the light of God's countenance, would be a barren wilderness, a place of exile. In discoursing on this subject,

-Make a few remarks on the Psalmist's description of these two opposite characters. Worldly men have little cause to rejoice in the temporal advantages which they enjoy; and the light of God's countenance is sufficient to gladden the heart of a saint of God in every circumstance. The illustration of these propositions may give rise to some practical improvement.

I. Attend to the description of worldly men. be many," &c.

"There

1. This question betrays a great dissatisfaction and perplexity. They ask not for the chief good, but any good; any thing to fill up the craving vacuity of their minds: this shows their perplexity: