SERMON XI.

(PART II.)

TO THINK LESS OF OUR VIRTUES, AND MORE

OF OUR SINS.

To

PSALM LI. 3.

My sin is ever before me.”

O 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 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, accord

ing 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 shewed, that there are strong and positive scripturé 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

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 further 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

not a particle will be lost.

down in his book;

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 afterwards. 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

sins.

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 Thinking upon these afterwards 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

than to them, may be the effect of seeing our sins in their true light, which that man never 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 shewing 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

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