neceffary, as we are fure it is, that our minds be tinctured with thefe, in order to our acceptance with God, whatever contributes fo largely to their improvement, must certainly be of the highest importance. The attentive hearer will perceive, that I do not confider penitence, as the only inftrument of our improvement in virtue, but as one among others, which, by the appointment of Providence, and the conftitution of our nature, is rendered fubfervient to this end and that this is the cafe, I imagine, can scarcely be difputed.

Repentance leads us to confider the fupreme Being as highly difpleafed with fin, yet inclinable to mercy. And certainly no confiderations can operate more powerfully to draw forth our reverence and our love, two of the principal parts of piety. Every one knows, that the foftness and the forrow of heart which repentance excites are nearly allied to humanity. As a proof of this, I need only remark, that the breathings of a contrite spirit are commonly intermixed with humane and generous fentiments. If a penitent were uttering a peevish, a difcontented, a defpairing expreffion, though it would be

justly condemned as indecent and wrong, we should not yet question the fincerity of his repentance. But if we difcovered a fentiment of cruelty, or inhumanity, we should not hesitate a moment in pronouncing it hypocritical. With respect to meekness, moderation, and charity, I fhall only add, that nothing can tend more ftrongly to improve them, than the recollection of our own frailties and feelings, for which we ourselves stand in need of fo many allowances. If any of us propofed to perfuade another to be candid and charitable, what more direct courfe could we take, than to remind him of those inftances, wherein he had reafon to wish for the candour and charity of others? But penitence brings to remembrance things of this kind, with more force and energy than can be effected by the most accomplished orator. It is the very difpofition which arifes from the deepest impreffion of them.

Thus we have feen, that penitence, or a broken and a contrite heart, is adapted to the nature and constitution which God has given us; that it is the proper and powerful corrective of those vices which occafioned it; that it prepares the heart for the reception

and

and culture of virtue in general; and that it has an immediate influence in exciting and increafing our piety, humanity, meekness, moderation and charity. But furely what is fo fuitable to the best and nobleft principles of the mind, and productive of such eminent and peculiar advantages for the improvement of the character, must be highly pleafing to God. The facrifices of God are a broken spirit ; a broken and a contrite heart, O God, thou wilt not defpife.

SERMON

MATTHEW vii. 24-28.

X.

Therefore, whosoever heareth these sayings of mine, and doth them, I will liken him unto a wife man which built his house upon a rock: And the rain defcended, and the floods came, and the winds blew, and beat upon that house, and it fell not; for it was founded upon a rock. heareth thefe fayings

And every one that

of mine, and doth them not, fhall be likened unto a foolish man which built his houfe upon the fand: And the rain defcended, and the floods came, and the winds blew, and beat upon that houfe, and it fell; and great was the fall of it.

THE frequent declarations of the gospel, and the experience of human life, fufficiently convince us of a fact, which, upon a bare confideration of the matter, we should scarcely fuppofe could take place, That the know

le dge

ledge and the practice of religion are not only often disjoined, but that men are very apt to confider the former as moft effential, and fo efficacious as to infure the favour of God, though the latter fhould be totally, or in a great measure difregarded. When I attend to the feelings of my own heart, I am aftonished that this depravity should be found in the lift of human errors. When I read the gofpel, I am still more astonished that it fhould prevail among Chriftians, and that, perhaps, in as great a degree as it does among Pagans or Mahometans. The voice of nature commands us in the first place to act the part which becomes a man. The dictates of religion conftantly teach us, that if we know our duty, happy are we if we do it. The verses which I have now read to you plainly inculcate this truth. It is the conclufion drawn from the general tenor of our Saviour's fermon on the mount, and in a particular manner from the paffages which immediately precede. At the 15th verfe, he cautions his disciples to beware of false and deceitful appearances, and by an illuftration taken from the trees and herbs of the field he teaches this important doctrine, That human con

duct