In the character of sin, as given by the inspired penman, deceitfulness is a prominent feature. In that melancholy scene, in which it was first exhibited on earth, its nature was peculiarly distinguished by guile. Its malignity was concealed, and its destructive consequences were denied; while, on the contrary, the highest honors, enjoyments, and privileges, were promised as following in its train. The father of lies boldly denied the declaration of Jehovah,-concerning the consequences of disobedience, pronouncing "Ye shall not surely die," and adding, as a still stronger inducement to transgression, "Ye shall be as gods, knowing good and evil." The deluded mother of our race hearkened to the language, which professed so much regard to her honor and happiness; she resolved to comply with the suggestions of the deceiver; "she plucked, she ate,” and at once precipitated herself into the ruins of the apostasy.

From that dark hour, when sin entered into the world, it has invariably first deceived, and then destroyed, the children of disobedience. In this light is it exhibited by the apostle; "but sin, taking occasion by the commandment, deceived me, and by it slew me." Conformably with this representation, the caution frequently occurs in the volume of inspiration, "Be not deceived;" and the apostle thus addresses the Hebrew believers, "But exhort one another daily, while it is called today; lest any of you be hardened through the deceitfulness of sin."

Clearly to discern the tendency of sin to delude and betray the soul, is of the highest consequence, in order to the enjoyment of spiritual safety. The common regard, entertained by men, for their temporal interests, leads them cautiously to avoid, and, if possible, to escape, such imposition as exposes them to the loss of their lives or of their property. How much more reason have they earnestly to deprecate, and carefully to shun, that deluding influence, which puts at hazard their immortal welfare?

By attentively considering the nature of sin it will be easy to disCover in what its deceitfulness consists. Sin alienates the heart from God, produces aversion to him and opposition towards his character and law, fastens the desires of the soul upon temporal objects, and ex

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alts self to the neglect of God, and in contempt of his authority. It perverts and corrupts the will and affections, so that under its influence, the natural desires of men are contrary to holiness, and are attracted altogether towards sinful objects. These objects are consequently viewed in a false light, and are conceived to be of the highest value, while those which are holy are regarded as deserving of no esteem. The world is decorated with alluring charms, and the Creator is dishonored and discarded. Sin, in exerting this powerful influence upon the heart and affections, presents all objects in false colors, and thus blinds and perverts the judgment. The highest good is fancied to exist where it cannot be found, and objects of supreme importance are neglected. Deceitfulness is therefore so combined with the very nature of sin, that the heart under its dominion is, of course, under the power of delusion. Its love and hatred are misplaced and wrongly directed. The moral beauty of the divine character is neither discovered nor desired. The deceiving power and influence of sin appears thus to have its seat in the depraved heart. To a pure and holy angel, whose affections and desires are perfectly conformed to the character and law of God, all objects appear in their true light; those which are holy being regarded with the highest complacency and delight, while those which are sinful, are beheld with perfect and irreconcilable hatred. Had not sin taken possession of the hearts of men, so as to govern their affections,-bad they not departed from the living God in their desires and aims,—it would have no power to delude their souls. But, on the contrary, being estranged from their Creator and righteous moral Governor, in their temper and inclinations, their heart is at once deceitful above all things and desperately wicked.

The deceitfulness of sin is to be discovered in its operations and effects. Sin, for the most part, conceals its own nature from the persons who are held in its captivity, so that it is not seen nor suspected, even when it holds their souls in bondage. The sinner, even in gratifying his corrupt passions and in indulging his evil inclinations, secretly flatters himself, that he is not chargeable with guilt. He is pure in his own eyes, ignorant of the delusion in which he is involved, while a deceived heart has turned him aside, that he cannot deliver his soul, nor say, Is there not lie in my right hand? This is the character, which, in the language of Solomon, is ascribed to the adulterous woman. "She eateth and wipeth her mouth, and saith, I have done no wickedness." Sin insinuates itself like a secret, subtle poison, and brings the subject of it completely under its power, while he persuades himself into the belief, that he has escaped the snare, which is laid for his soul. It renders the conscience callous and unfeeling, so that the corrupt exercises of the heart, together with outward sinful actions, are not discerned in their true moral deformity; while to the mind savingly enlightened by the Spirit of God, the same objects appear unspeakably criminal and odious.

This characteristic feature of sin appears, also, in the false security which it produces. Under its influence, the fear of punishment is removed, and the inconsiderate transgressor is emboldened to pronounce, "I shall have peace, though I walk after the imagination of my own heart, and after the sight of my eyes." The denunciations of divine

wrath against all the impenitent workers of iniquity, are disbelieved and disregarded, and the presumptuous hope is fondly indulged, that the day of retribution will never arrive. The language of such per sons is, "Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were, from the beginning of the cre iation."

The deceiving nature of sin induces many to regard their performiance of some external duty, as being a compensation for sin. Blind to the spirituality, extent, and holiness of the divine law, they adopt some erroneous standard of their own invention, by which they think to be justified before God. Hence their secret sins are either forgotten, or viewed as of small account. Every thing appertaining to themselves, which they conceive to be praiseworthy, is highly estimated, and is regarded as greatly overbalancing their guilt. Were not persons of this character lamentably ignorant of their own depravity, and also of the claims of the divine law, they would perceive, that what they regard as meriting the approbation of God, is, in truth, an abomination in his sight.

The same principle excites the sinner to allege the sins of others, in his own justification. Looking upon those, who are more openly and notoriously wicked than himself, he fancies that there can be no serious criminality in one, who sustains a character so much fairer than theirs. In view of the sins, which appear in professed Christians, he labors to persuade himself, that their spiritual state is no better than his own; and hence he infers, that as they hope for salvation, he has himself no reason to fear. In this reasoning, and in the conclusion drawn from it, there is the grossest deception. God has, in no instance, nade the character and example of sinful man the standard by which others are to be judged. The rule, by which all must be tried, to determine their sinfulness and desert of punishment, is a rule, which requires perfect holiness, and points out all sin as deserving the eternal displeasure of God. They, who forsake this perfect standard, are in danger of plunging themselves into most fatal error. The sinner's personal guilt lies with its full weight upon himself, and cannot by any means be removed, by the most aggravated sins, which are found in others.

The deceitfulness of sin may be detected in those, who rest their hope of eternal life entirely upon past experience, and thence become indifferent to present duty, and content to live in known transgression of divine precepts. In this case the favor of God is expected without a warrant, and in opposition to such evidence as should excite the highest degree of alarm. He, who possesses well founded hope, will be supremely solicitous to purify himself from his sins, and to present himself a living sacrifice unto God. But he, who is unconcerned respecting the corruption of his own heart, and is yet confident of his good estate, relies upon a sandy foundation, which the floods and the tempests will sweep away. Entertaining a firm persuasion, that his sing are pardoned, and that he has a fair prospect of heaven, he becomes unwatchful respecting his spiritual state, and his immortal interests. The instructions and warnings of the Gospel are passed by with inattention and indifference, while the self-deluded soul is constantly hastening to irretrievable ruin.

From the same cause, multitudes are induced to believe, that a more favorable season for repentance will yet arrive. They hearken to the suggestion, that the demands of religion may be safely deferred till the latest period of life, and that then pardoning mercy will certainly be obtained. This presumption is the offspring of self-flattery, and selfdeception, and is abundantly and most solemnly reproved and condemned in the word of God. The admonition is addressed to all the impenitent, "To-day, if ye will hear his voice, harden not your hearts."

There are likewise still other consequences resulting from the deceitful nature and influence of sin, which deserve distinct consideration, and which serve still further to illustrate this subject. From the deluding operation of sin proceeds, to a great extent, a spirit of selfconfidence. The person under the power of this delusion often entertains no just views of his own ignorance, or of the necessity of divine instruction. He imagines that he already possesses sufficient knowledge, so that he scorns the place of a humble learner, and refuses to be taught even by the oracles of God, and much more by the lips of his fellow men. He repels with disdain every attempt in others to inquire into his views of religion, and into his acquaintance with revealed truth. His mind revolts at what he deems an impertinent inquisitiveness, but which is in fact a manifestation of the purest benevolence, on the part of those, who would make his spiritual state the subject of investigation, and who exhort him not to be high-minded, but to fear. It is most congenial with his desires to be his own instructor, and to be permitted to manage the concerns of his soul agreeably to his own inclinations, without counsel or reproof from others. A strong persuasion of the all-sufficiency of his own powers, and of the safety of his state, renders him perfectly unteachable. His heart and conscience are entirely closed against conviction. A stranger to all humility and meekness, he resolves to be called in question by none, while he resists the calls of God, and the warnings of his word and providence. Accordingly, he receives no benefit from the means of grace, but continues established in ignorance of his own character, and encompassed with a strong defence against the force of merciful intreaty and solemn admonition.

The deceitfulness of sin removes salutary restraints from the conscience. By this means, men become prepared to fall into temptation. Involved in moral blindness,they possess no just discoveries of the moral evil of sin, as its nature and consequences lie concealed. Unapprehensive of danger, they neglect the necessary means of spiritual safety, so that the enemies of their souls easily seize them as their prey. By this removal of the obstacles calculated to check them in a course of presumptuous transgression, Satan gains a peculiar advantage against them, and even leads them captive at his will. Thus have multitudes been led to perpetrate most heinous crimes. Destitute of tenderness of conscience, and unawed by the holiness of the divine character and law, they have yielded themselves to the dominion of the vilest passions, and have been hurried into the deepest guilt.

The same cause, which removes restraint from the conscience, prevents backsliders from being reclaimed. Not inclined to suspect them

a selves, they flatly deny the truth of any representation, which brings upon them the charge of blame. Those, who tenderly warn them or express a full persuasion, that they have departed from God, and wandered into a forbidden path, are more likely to procure resentment than gratitude, for their faithfulness. There being no self-distrust, all arguments to enforce the duty of self-examination, are entirely unavailing. On the contrary, pleas are industriously employed in justification, and they, who deem these insufficient, are accounted enemies, who are governed by prejudice. The conscience having become unfeeling and the heart obdurate, the door is closed against all attempts to bring such persons to a just discovery of their sins, and to true humiliation and repentance. They are hardened through the deceitfulness of sin.

By the same means bypocrites are confirmed in a false hope. They deem it unnecessary to pry into the state of their hearts, and rigidly to apply to them the tests of character given in the volume of inspiration for determining their real state. Being unsuspicious respecting themselves, they are ever prepared to put the best possible construction upon their own moral feelings and conduct. In their view, it is quite sufficient, in order to maintain inward peace, and to establish their hope, to look back upon some previous exercises, or to enumerate the outward duties which they are accustomed to perform. They thus shun the light and walk on in darkness. Having been mistaken at the outset of their course, when they conceived that they began the Christian life,they persist in dismissing fear,and in strengthening themselves in self-confidence. They choose to remain ignorant of their sin and danger, and are unwilling to learn that they have a name to live while dead. Their security they cherish with the utmost fondness, nor, unless divine power interpose, will they awake to a just discovery of their fearful condition, until it is disclosed by the light of eternity. Finally, by the deceitfulness of sin, many are hardened in final impenitence. They flatter themselves, that their state and prospects need not excite alarm-that their sins are not of a threatening nature-that God is too merciful to banish them to final and eternal misery, and that they shall yet exercise repentance ere they are smitten with the stroke of death. Thus they fortify themselves in carnal security, and pass on to the grave. Never imagining that they are betraying their souls, they constantly cry, peace and safety, and dismiss every merciful intreaty, with the language of Felix, "Go thy way for this time; when I have a convenient season I will call for thee." The loud alarm sounded in their ears, by the threatenings of the divine law, the sweet invitations addressed to the humble penitent, in the Gospel of peace, and the solemn warnings issuing from the dying bed and the hollow tomb, all fail to awaken their consciences, and excite any doubt, concerning their eternal salvation. An enemy rules in their hearts, to whose subtle and fatal suggestions they willingly listen, till their souls are summoned away, with all their guilt upon them, to meet the terrors of the Almighty.

D.