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naturally perceive no value in these things, worthy to be weighed against the pleasures they find in selfwill and transgression.

Further, did not experience fully prove, that perpetual disgust and disappointment harass us, whilst we are intent to indulge ourselves, it might be no decisive proof of man's blindness, to seek for happiness in what the world can give or promise, to the neglect of God. Or were we, like the Heathens, incapable of knowing what notice he would humble himself to take of us his poor creatures, on either of these suppositions, it would be no evidence of blindness in man, to reject as imaginary, the prospect of finding happiness in the knowledge of God, and lively consciousness of his favour. For we might then say, it was the height of arrogance to imagine there could be intimate friendship between him and man.

On the contrary, when the infallible word of God reveals his adorable excellency, and assures us at the same time of the high place man holds in his thoughts, and that his heart is open to embrace him, so soon as he desires deliverance from sin, and to treat him with all the endearments a son can receive from the most kind father; in such a case, man must be de.. plorably blind, if he does not listen with delight to these declarations; trust in them with all confidence, and accept them as his chief happiness and glory. Yet, alas! we are with great difficulty brought to believe, that God does indeed dwell with man; and with greater to desire communion with him. After a thousand disappointments from the world, still, with boundless credulity, we depend upon every delusion for our joy. The meanest trifle, the most sordid pursuit, every thing except the knowledge and love of God, we are blind enough to fancy worthy our affection, and our pains to possess it.

In this matter of prime influence on life, gross darkness naturally covers every mind. And whilst buzzing insects and crawling worms unerringly perceive what is most beneficial for them, constantly pursue and constantly adhere to it, man naturally turns aside from the fountain of all good, and dares conclude no profit is to be found in the knowledge and love of him. Even men of the finest abilities and penetration in the things of sense, are in this point miserably blind. Blind are rich and poor, young and old, priest and people, till they receive from above the gift of a right judgment.

Scripture strongly asserts this blindness natural to us all. "Man is born like a wild ass's colt," Job xi. 12, not only destitute of heavenly wisdom, but stupid to apprehend, and averse to receive it. Observe how keenly the comparison is pointed, like the ass, an animal remarkable for its stupidity to a proverb; like the ass's colt, which must be of course more egregiously stupid than its dam; like the wild ass's colt, which is not only blockish, but refractory; neither by nature possessing valuable qualities, nor capable of receiving them through discipline.

The natural blindness of the human mind is also necessarily implied in those many assertions, which ascribe all discernment of the Gospel, to the influence of the Holy Ghost, called the Spirit of Truth, because his office is to lead us into all the truth. Nay, decisive on this point, was there no other testimony, is that remarkable one, "The natural man receiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them because they are spiritually discerned," 1 Cor. ii. 14.

Equal to man's blindness respecting God, is the depravity of his temper. This discovers itself in forgetting his Maker, though the whole creation loudly attests his excellency and presence. Man

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can be witness to the whole host of Heaven moving in orderly array around him; he can enjoy and feast upon the bounties of his God; stand encircled with his mercies, and be preserved from all dangers by his care; yet never so much as once advert to the infinitely wise and gracious hand, from which he receives his all. He can shut God out of the government of his own world, because invisible; and ascribe to the mere ignorant undesigning instruments, which subserve the divine will, the honour of the most beneficial effects. So that when God would impress a nation with awe of his absolute dominion over the affairs of men, he sends forth his judgments on the earth, which, like a glaring comet held up in the air, by its alarming appearance, may lead up the thoughts of men to their Maker.

With respect to individuals, there is no recovering any man from that deep forgetfulness of God in which we naturally lie, without changing his joy into heaviness, his prosperity into trouble. A cham ber of sickness, or dread of death, the king of terrors, must make him know himself to be but man. Pain must scourge him, or fearful apprehensions of hell awaken the sleeper to own his dependence upon God. Nay, after these severe monitors have faithfully performed their office, and put man in remembrance of his Creator, the remembrance of him passes away (like that of a guest which tarries but a day), though all nature exhibits him to the senses.

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Though the sun, in transcendent brightness, comes forth from his chamber every morning to proclaim his Maker's glory; though the moon and stars, which govern the night, add their united evidence to magnify their Creator to a gazing, but unaffected world; though the air whisper his clemency in the balmy refreshing gale; though the roaring winds and rending storms sound forth his majesty, yet all

addresses fail; man refuseth to hear. Each flower arrayed in beauty, or breathing perfume, courts our affections for its infinitely amiable Author; not a bird that warbles, or a brook that murmurs, but invites our praise, or chides our ingratitude. All the variety of fruits deposit their attestation on our palates, yet seldom awaken our hearts; they give us a proof of the divine benignity, as undeniable as it is pleasing, and too often ineffectual. In short, the whole creation is a kind of magnificent embassy from its almighty Lord, deputed to proclaim his excellencies, and demand our homage." Yet man, so strong is the depravity of his mind, disregards the former, consequently must withhold the latter.

It may be said, these instances of the power, wisdom, and goodness of God are silent; therefore they fail to engage attention. But, alas! man's forgetfulness of his Maker is stubborn enough to withstand much louder calls. Behold the messengers of the Lord, with heaven-kindled love in their hearts, and fire in their eyes, address him. They plead the cause of God and truth, making their earnest appeal to man's reason and experience. They set the Father of the spirits of all flesh before his mind, in the supreme glory of his character, and the overflowing riches of his grace. Yet the impression made abides no longer than till the first earthly object occurs. The merest trifle can scatter every idea of God from his corrupted memory, as wind scatters the chaff.

Nay, when that incorruptible word, which breathes the majesty of him who inspired it, is read by his ministers, man, till renewed by grace, betrays a flagrant insensibility towards God in his whole deportment. The sons of business are in idea buying, selling, and getting gain in his house, as at the exchange or market; the eye of lewdness ceases not to gratify itself in the holy assembly. Youthful

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euriosity roves from object to object, as prompted by pride of birth, beauty, or apparel. And, amidst a multitude of professed worshippers, only the few happily recovered from natural forgetfulness of their Maker, worship him in spirit and in truth.

Weigh this fact, every where falling under notice, and you must conclude from it, that the God in whose hands is all our life and happiness, we overlook more than the smaller matter relative to our temporal interest; and forget much more than any person on whom we have the least dependence.

SUNDAY VIII.

CHAP. VIII.

On the Depravity of Man.

WE have found it is the practice of the humán race, till renewed, to live in forgetfulness of God. But must not this be owing to contempt of his excellency and majesty? Are we wont to be obstinately inattentive to our friends, whilst any degree of veneration remains for them? When the lord of a great household is absent from his family, and by consequence invisible to his servants, do they lose the remembrance of his authority, before they become profligate? Or, when children are separated from worthy parents the distance of whole kingdoms, can they forget their relation and obligations till they are become utterly degenerate? If we trace, therefore, man's forgetfulness of God up to its source, we shall be convinced he despises the Lord God om

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