never felt their neceffity, or feriously and in good earnest applied to him. It were a happy thing, if all among our hearers, who call for evangelical preaching, who quarrel with us when they think we do not preach the Saviour's crofs, the loft ftate of man, and the doctrine of free grace, were experimentally acquainted with these truths. Many fuch have only been accustomed to hear the Redeemer spoken of with reverence. They may be able to imitate the language of fome of his fervants, though they know very little of that brokenness of spirit which accompanies true repentance.

But left this should be in any measure mistaken, I must make these two obfervations:-The firft is, that a lively fenfe, and deep conviction of fin, is, properly fpeaking, but a negative mark of true Religion; giving us to know, that the unhumbled are yet impenitent.—For it is certain, that many have been under very ftrong convictions, nay, have been driven to the very borders of defpair with terror, who yet never were effectually changed, but ftifed their convictions, and returned to their former fecurity of heart, and careleffness of life.

Secondly, There may be fome, on the other hand, who are truly born of God, in whom, the terrors of conviction have not been very remarkable. This happens most frequently in the cafe of thofe, who are called in their infancy, or earlier years, and who have had the advantage of a careful and pious education. It would be destructive of the comforts of God's children, to lay down one method in which he always proceeds. He is free and fovereign in the manner of his dealing with finners; and foftens fome hearts by kindnefs, as well as others by correction. So that if the end be brought about, we need be lefs folicitous about the fteps of his procedure. Yet I think humility of spirit is infeparable from real Religion;

and

and if it be lefs vifible in the anguish of repentance, it will be still manifeft in the temper of the penitent.

II. Let me now, for the improvement of this fubject, lay down a few of the best and most folid evidences of genuine conviction of fin. And,

1. It is a good fign that conviction is genuine, when there is a clear and deep apprehenfion of the evil of fin, as well as the danger of it. When the mind dwells, not only on the atrocity of particular crimes, but on the aggravation of all fin, as fuch: When the finner is truly offended with himself, for departing from his Maker's fervice; breaking his holy laws; forgetting or defpifing his innumerable mercies: There may be, and there is of ten an apprehenfion of fuffering, when there is little fenfe of the evil of fin; but the conviction is then genuine, when it makes the finner not only remember what he has done, but confefs what he has deferved.

2. It is a good evidence, when the fenfe of the evil of fin abides and grows, even though the fear of wrath may in a great measure have abated.

It is obfervable, that conviction of fin ufually takes its rife from fome grofs or heinous acts, which firft alarm the confcience; and in fuch a fituation, the attention of the penitent is fixed on nothing elfe, but the enormities of his life. If this view continues, and produces its effects, he is foon brought to fee and confefs the inherent vanity of his heart; the worldlinefs of his affections; and the unprofitableness of his converfation. It is a very common thing, for perfons who feem to have fome fense of the commiffion of crimes, to have little or no fenfe at all of the neglect of duty, and of living daily to themselves. It was a heavy charge, however, brought by the Prophet against Belshazzar:-And the God in whofe hand thy

breath is, and whofe are all thy ways, haft thou not glorifred. Wherever there is true repentance, though there may be the greatest peace of mind, there will be alfo a deep and growing fenfe of the evil of fin, and the obligation of being habitually devoted to God.

3. It is a good evidence, when there is a continued and growing esteem of the neceffity and value of the mediation of Chrift.-It was to fave finners that he came. A fense of fin is neceffary to our receiving him; and in proportion to its ftrength, will certainly be our attachment to him. This indeed is the great and vital principle of the spiritual life.-I am crucified with Chrift, nevertheless I live, yet not I, but Chrift liveth in me : and the life which I now live in the flesh, I live by the faith of the Son of God; who loved me, and gave himself to die for

me.

4. The best and fureft mark of real conviction of fin, is, if it leaves you poffeffed of a deep hatred and abhorrence of it, and a daily folicitude to fly from it. Some may counterfeit a fenfe of the evil of fin, to their own hearts; may have a real fear of its bitter confequences; and even a presumptuous reliance on Chrift for pardon; and yet may in fome inftances adhere to the practice of it.

Floods of tears from fuch a perfon avail nothing; but he hath certainly truly forrowed for fin, who in his practice forfakes it :-that is to fay, he is not willingly subject to any known fin,-but fays with Elihu, That which ▲ fee not teach thou me: If I have done iniquity, I will do no

more.

III. Let me befeech all ferious perfons to improve this subject for the trial of their state. Examine, by the principles above laid down, the reality and the progress of religion in your fouls. Have you a growing fenfe of

the

the evil of fin, and of your own unworthiness?—This is at once an evidence, and a mean of growth in grace. He that thinks leaft of himfelf, is higheft in God's account; and the more a believer increases in holiness and real worth, the more he increases in humility. As it is an evidence, it is alfo a mean of further improvement; for he that hath the deepest fenfe of his unworthiness and weakness, will certainly live moft by faith, in the merit and grace of his Redeemer.

Therefore, Chriftians, try yourselves by this important fign: Whether do you, by religious duties, build yourfelves up on self-righteousness, or do you only learn by them, how far you fall fhort of what is incumbent on you? What innumerable evils compass you about; and therefore, how much have you need of mercy instead of reward? Do you look upon the works of righteousness which you have done, as fomething, by which you merit at the hand of God; or do you look upon them as the evidence of his own work in you, and for you, and give him the glory, to whom it is due ?

IV. I fhall now conclude the whole, with a few direc tions for producing and preferving this profitable fenfe and conviction of fin. And,

1. Let me beg of every hearer the ferious confideration of himself and his ways. Many have no sense of their finfulness, because they have no knowledge of themfelves at all; but go through the world, in uninterrupted thoughtleffness and unconcern. Is there any thing of greater moment than the state of your minds, and your hope towards God? Inattention is perhaps a more univerfal cause of impiety, than high-handed and obftinate profanity. Would you but seriously confider your way9, and lay to heart the things that belong to your peace, I would

C 2

would count it a hopeful circumftance; and expect you would speedily fee your danger, and God in his mercy would lead you to the cure.

2. Give yourselves much to reading and hearing the word of God. The entrance of his word giveth light.It is profitable for doctrine, for reproof, and correction; but it is particularly neceffary for conviction; for by the law is the knowledge of fin. What wonder, if those who never open a Bible, and feldom enter into the house of God, fhould be ignorant of their guilt and mifery? The word of God fhews his right in you, pleads his cause, and challenges your apoftacy. It is exceedingly rare that those who have fairly turned their backs upon God's inftituted worship, are disturbed in their fecurity; but are fuffered to fleep on, till they fleep the fleep of death. But it frequently happens, that those who attend ordinances, even from no higher principle than curiofity, custom or form, find, that the word of God is a fire and hammer that breaketh the rock in pieces; that it is quick and powerful, sharper than any two-edged fword, piercing, even to the dividing afunder of foul and fpirit, joints and marrow, and is a difcerner of the thoughts and intents of

the heart.

3. In the last place, Let me befeech you often to feat yourselves in the immediate presence of God, or rather, frequently to recollect, that you can no where go from his Spirit, or fly from his prefence. There is, if I may fpeak fo, a light and glory in the presence of God, that difcerns and and difclofes the works of darknefs. We may often excuse or palliate our conduct to men, and even hide its deformity from our own view, when we could not juflify it to ourselves, if we reflected, that it is open and manifeft in the fight of God.-If, therefore, there is any thing in your practice, which you are inclined to

palliate