2 Coríntios 1:13

DISCOURSE: 2000
THE CHURCHMAN’S CONFESSION, OR AN APPEAL TO THE LITURGY

2 Coríntios 1:13. We write none other things unto you, than what ye read or acknowledge.

AS the testimony of one’s own conscience is the strongest support under false accusations, so an appeal to the consciences of others is the most effectual means of refuting the charges that are brought against us. To this species of argument God himself condescended to have recourse, in order to convince his people, that the evils which they imputed to him originated wholly in their own folly and wickedness: “O inhabitants of Jerusalem and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore when I looked that it should bring forth grapes, brought it forth wild grapes [Note: Isaías 5:3.]?” ….. “Have I been a wilderness unto Israel? a land of darkness? wherefore say my people, We are lords, we will come no more unto thee [Note: Jeremias 2:5; Jeremias 2:31.]?” “Ye say, the way of the Lord is not equal. Hear now, O house of Israel, Is not my way equal? are not your ways unequal [Note: Ezequiel 18:25.]?” The inspired writers also not unfrequently vindicate themselves in a similar manner. St. Paul, for instance, had been represented by some at Corinth as fickle and inconstant, because he had not come to them at the time they had expected him. To clear himself from this imputation, he informs them, that he had met with insuperable obstacles in Asia, which had prevented him from prosecuting his intended journey; and that in the whole of his conduct towards them he had been actuated, not by temporizing motives and carnal policy, but by the most strict unblemished integrity. He declares, that he had “the testimony of his own conscience” respecting this [Note: 2 Coríntios 1:12.]; and that he had a further testimony in their consciences also, respecting the truth of what he said; that, in asserting these things, “he wrote no other things than what they read in his former epistle, and were constrained to acknowledge; and he trusted they should acknowledge even to the end.”

The faithful minister of Christ derives great advantage from being able to appeal to records, the authority of which is acknowledged by his hearers. By referring them to the Holy Scriptures in proof of all that he advances, he establishes his word upon the most unquestionable authority, and fixes conviction upon their minds. The ministers of the Church of England have yet further advantage, because, in addition to the Scriptures, they have other authorities to which they may refer in confirmation of the truths they utter. It is true, we are not to put any human compositions on a level with the inspired volume: the Scriptures alone are the proper standard of truth; but the Articles, Homilies, and Liturgy of the Church of England are an authorized exposition of the sense in which all her members profess to understand the Scriptures. To these therefore we appeal as well as to the sacred records. But because it would occupy more time than can reasonably be allowed for one discourse to appeal to all at once, we shall content ourselves with calling your attention to the Liturgy, and especially to that part of it which we call the General Confession. We will briefly state what doctrines we insist upon as necessary to be received; and under each we will compare our statements with what we “read” in the Scriptures, and “acknowledge” in our prayers: And we trust that, after having done this, we shall be able to adopt the language of the text, and say, “We write none other things unto you than what ye read, and acknowledge.”
There are three things, which, as it is our duty, so also it is our continual labour, to make known; namely, Our lost estate—The means of our recovery—and The path of duty.

Permit me then to state what we declare respecting the first of these points, Our lost estate.

We declare, that every man is a sinner before God: that both the actions and the hearts of men are depraved: that whatever difference there may be between one and another with respect to open sin, there is no difference with respect to our alienation from God, or our radical aversion to his holy will. We affirm, that, on account of our defection from God, we deserve his heavy displeasure: that the most moral and sober, as well as the base and profligate, are under condemnation on account of sin: and that all of us without exception must perish, if we do not turn to God in the way that he has prescribed.
We think, yea we are sure, that we have abundant proof of these things in the Holy Scriptures. The universality of our departure from God, and of our danger in consequence of it, is declared in the strongest terms by St. Paul in his Epistle to the Romans. “There is none righteous,” says he, “no not one: there is none that understandeth; there is none that seeketh after God: they are all gone out of the way; they are together become unprofitable; there is none that doeth good, no not one.” To this he adds, “that every mouth must be stopped, and all the world become guilty before God [Note: Romanos 3:10.].” We could wish you particularly to notice what an accumulation of words there is in this short passage to prove the universality of our guilt and misery. Of righteous persons, there is “none,” “none,” “none,” “no not one,” “no not one:” “all” are guilty, all “together,” even “every” person, and “all the world.” Will any one, after reading this passage, presume to think himself an exception?

Nor is the depth of our depravity less clear than its universality. “The heart,” says Jeremiah, “is deceitful above all things, and desperately wicked; Who can know it [Note: Jeremias 17:9.]?” This is spoken, not of some particular person or age or country, but of mankind at large, even of our whole race. Solomon affirms the same when he says, “The heart of the sons of men is full of evil; madness is in their hearts while they live, and after that they go to the dead [Note: Eclesiastes 9:3.].” And to the same effect is that declaration of St. Paul, that “the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be [Note: Romanos 8:7.].” To these general affirmations of Scripture, we may add the confessions of the most eminent saints. Job, who was the most perfect man on earth in his day, no sooner attained the knowledge of his real character, than he exclaimed, “Behold I am vile [Note: Jó 40:4.].” St. Paul also, speaking of himself and of all the other Apostles, says, “We all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others [Note: Efésios 2:3 and Tito 3:3.].”

In labouring to establish these awful truths, we are often considered as libelling human nature, and as representing men in such an humiliating and distressed state as to fill them with melancholy, or drive them to despair. Let us then, in vindication both of ourselves and of our doctrines, compare these assertions with our public acknowledgments. We begin our Confession with saying, “We have erred and strayed from thy ways like lost sheep.” This is a peculiar expression that must not be overlooked. We apprehend it does not mean merely that we have departed from God, but also that we have never sought to return to him: for other animals will find their way back when they have wandered from their home; but it is rarely, if ever, known that the sheep traces back its footsteps to the fold from whence it has strayed: if it return at all, it is not by any foresight of its own. How just a picture does this exhibit of our fallen race! That we have departed from God is too plain to be denied: but in how few do we behold any solicitude to return to him! How few are there who search the Scriptures daily, in order to find their way back! How few who implore help and direction from their God with an earnestness at all proportioned to the urgency of their case!

Is it inquired, wherein we have so greatly erred? Our own acknowledgments contain the most satisfactory reply: “We have followed too much the devices and desires of our own hearts.” How true is this! Look at all mankind; see them from infancy to youth, and from youth to old age; What are they all following? are they obeying unreservedly the commands of God? are they, in compliance with his will, mortifying every evil propensity, and doing the things which are pleasing in his sight? Alas! nothing is further from their minds than this. Their pursuits indeed vary according to their age, their circumstances, their habits; but whatever they be, they are no other than the devices and desires of their own hearts: if in any thing they appear to do the will of God, they do not act from a principle of love to him, but from a desire to conform to the customs of their country, and to lay a foundation for self-applause. The whole tenour of our lives is but too justly marked in those following acknowledgments, “We have offended against thy holy laws: we have left undone those things which we ought to have done; and have done those things which we ought not to have done.” Permit me to ask, which of the laws of God have we not violated times without number? Shall we say, We have not committed murder or adultery? How vain the boast, if we interpret the commandments in their full latitude, and call to mind the declarations of our Lord, that an angry word is murder, and a wanton look adultery [Note: Mateus 5:27.]! To go into all our sins of omission and commission, were an endless task. Suffice it to say, that in ten thousand instances “we have sinned, in thought, word, and deed, against the Divine Majesty;” and have habitually neglected the interests of our souls.

Perhaps it may be said, “Our actions indeed have been evil, but our hearts are good.” But how does this accord with that which in our confession forms the summit of the climax, “There is no health in us?” Here our Church has taught us to trace all the evils of our life to the fountain-head, a corrupt and wicked heart. In this expression she evidently refers, either to that confession of the Apostle, “In me, that is, in my flesh, dwelleth no good thing [Note: Romanos 7:18.];” or rather to that most humiliating declaration of the prophet, “From the sole of the foot even to the head, there is no soundness in us, but wounds, and bruises, and putrifying sores [Note: Isaías 1:5.].” The import of the words is plain: we confess before our God, that we are altogether depraved; that we are disordered in every member of our body, and in every faculty of our soul; that our understanding is darkened, our will perverse, our affections sensual, our memory treacherous, our conscience seared, and all our “members instruments of unrighteousness and sin.”

Thus far then we are fully vindicated, vindicated too, we trust, in your consciences, in all that we have affirmed respecting the lost estate of man. We do indeed represent the whole human race as in a most deplorable condition: but no member of our establishment can controvert our positions without denying the plainest asseverations of Holy Writ, and contradicting his own most solemn acknowledgments.
Let us now turn our attention to the second point which we proposed to notice, namely, The means of our recovery from this state.

We affirm that, in order to obtain salvation, two things are necessary; “Repentance towards God, and faith in our Lord Jesus Christ [Note: Atos 20:21.].” By repentance, we do not mean that superficial work which consists in saying, ‘I am sorry for what I have done;’ but in such a deep sense of our guilt and danger, as leads us with all humility of mind to God, and stirs us up to a most earnest application to him for mercy. We must feel sin to be a burthen to our souls: we must be made to tremble at the wrath of God which we have merited: we must cry to him for deliverance from it, as Peter cried for preservation from the waves, “Save, Lord, or I perish:” and this must be our experience, not merely after some flagrant transgression, or on some particular occasion, but at all times: it must be, as it were, the daily habit of our minds.

Is it needful to confirm this from the Holy Scriptures? Surely we need not be reminded of what our Lord has repeatedly affirmed; “Except ye repent, ye shall all perish [Note: Lucas 13:3; Lucas 13:5.].” We need not be told that it is “the weary and heavy laden” whom Christ invites [Note: Mateus 11:28.]: that it is “the broken and contrite heart which God will not despise [Note: Salmos 51:17.]:” that we must “lothe ourselves for all our abominations [Note: Ezequiel 36:31.];” that we must “sow in tears, and go on our way weeping [Note: Salmos 126:5.]:” that we must cry with Paul, “O wretched man that I am, who shall deliver me [Note: Romanos 7:24.]?” and with Job, “I repent and abhor myself in dust and ashes [Note: Jó 42:6.].”

Yet, when this is insisted on, and pressed upon the conscience as of universal, absolute, and indispensable necessity, we are told, that we carry matters to excess: that, however such bitter contrition may suit the profligate and abandoned, it is unnecessary in the case of the more moral and decent: they have never done any thing that requires such deep humiliation; they have no such cause to fear and tremble; they have indeed sinned, but are in no danger of perishing; nor have they ever merited the wrath of God.

But is it not astonishing that any member of the established Church should be so ignorant as to make these vain assertions? What are the terms in which we address the Divine Majesty every time that we attend his worship? “Do thou, O Lord, have mercy upon us, miserable offenders: Spare thou them, O God, which confess their faults: Restore thou them that are penitent.” Have we then been dissembling with God all our days; calling ourselves “miserable offenders,” when we feel no misery at all; and when, instead of bewailing our offences, we think ourselves almost, if not altogether, as good as we need to be? In this prayer we do not presume even to expect mercy, except as persons deeply penitent and contrite. And let it be remembered, that these petitions are put into the mouths of all the congregation; there is not one form for one class of persons, and another for another; but all profess to approach God as the repenting publican, “smiting upon their breasts, and crying, God be merciful to me a sinner [Note: Lucas 18:13.]!” We mean not to say, that no person can hope for mercy, who does not feel such or such a measure of contrition (for all who pray in sincerity may hope for acceptance, though ther hearts be not so contrite as they could wish), but to shew, that all members of the Church of England acknowledge that penitence is highly suited to their state.

But, besides their repentance, we observed, that faith also was necessary, even faith in the Lord Jesus Christ. This we invariably and inflexibly affirm. As it is not our good works and meritorious life that will save us, so neither will our repentance save us. If we could shed rivers of tears, they would never avail to cleanse us from one single sin. It is the blood of Christ, and that alone, that can atone for our guilt: That is “the fountain that was opened for sin and for uncleanness [Note: Zacarias 13:1.]:” and as long as the world shall stand, we must require of sinners to wash in it, in order that they may be clean. And, forasmuch as men are with great difficulty turned from endeavouring “to establish their own righteousness [Note: Romanos 10:3.],” or to unite their own fancied merits with the merits of Christ, we guard them strongly against this fatal error; we declare to them, that, if they do this, they will invalidate the whole Gospel; and that, if ever they be saved at all, it must be by a humble, simple reliance on the Lord Jesus Christ. That there are blessings promised to the penitent, and to the obedient, we very willingly allow: and on proper occasions we are glad to bring forward those promises, in order to encourage men to repent and obey: but that men are justified by their repentance or obedience, or in any other way than by faith in the Lord Jesus Christ, we utterly deny. And we declare that, if men seek to be justified in any other way, “Christ shall profit them nothing [Note: Gálatas 5:2.].”

And do we, in affirming these things, deviate at all from what we read in the Holy Scriptures? Does not our blessed Lord expressly say, “I am the way, the truth, and the life; no man cometh unto the Father but by me [Note: João 14:6.]?” He tells us plainly, that “he who believeth on him, hath everlasting life; and that he who believeth not, shall not see life, but the wrath of God abideth on him [Note: João 3:36.]:” and again, “He that believeth, shall be saved; and he that believeth not, shall be damned [Note: Marcos 16:16.].” To the same effect also is the testimony of his Apostles: we find them invariably directing penitents to believe in him as the only, and effectual, means of obtaining acceptance with God. When the jailor came in to Paul and Silas, trembling, and crying, “Sirs, what shall I do to be saved?” the answer given him was, “Believe on the Lord Jesus Christ, and thou shalt be saved [Note: Atos 16:30.].” Instead of varying their directions according to the different characters they addressed, they affirm, in the strongest manner, that “there is no other foundation whereon any man can build [Note: 1 Coríntios 3:11.],” “nor any other name whereby any man can be saved [Note: Atos 4:12.].” And when they saw in any a disposition to unite the observance of some ceremonial or moral duties as a joint ground of their hope, they warned them plainly, that their salvation must be “wholly of grace or wholly of works [Note: Romanos 11:6.];” and that, if they relied in any measure upon their works, “they were fallen from grace,” they were “become debtors to do the whole law,” and that “Christ was become of no effect unto them [Note: Gálatas 5:3.];” with respect to them “he was dead in vain [Note: Gálatas 2:21.].”

Offensive as these statements are, and reprobated as being of a licentious tendency, wherein do they differ from our own acknowledgments? We pray that God would “restore to his favour them that are penitent;” but how, and in what manner, do we expect that restoration to be accomplished? Is it uncovenanted mercy that we ask? Or is it according to our own good works that we desire to find acceptance? No; we profess that our reliance is altogether on God’s promises as they are revealed in the Gospel; “Restore us, according to thy promises declared unto mankind in Christ Jesu our Lord.” Among the promises to which we may be supposed to refer, the following must certainly be numbered: “Look unto me, and be ye saved [Note: Isaías 45:22.].” “Come unto me, and I will give you rest [Note: Mateus 11:28.].” “Him that cometh unto me, I will in no wise cast out [Note: João 6:37.].” “The blood of Jesus Christ cleanseth from all sin [Note: 1 João 1:7.].” “All that believe, shall be justified from all things [Note: Atos 13:39.].” “Though your sins be as crimson, they shall be white as snow [Note: Isaías 1:18.].” But whatever the promises be, whether their reference to Christ be more or less plain, we are assured, that it is in him, and in him alone, that the promises are confirmed to us; for the Apostle says, “All the promises of God in Him are yea, and in Him amen [Note: 2 Coríntios 1:20.].” It is in Christ alone that God can “be just, and at the same time the justifier of sinners [Note: Romanos 3:26.]:” and therefore when we plead that promise, that “if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness [Note: 1 João 1:9.],” we can expect its accomplishment in no other way than through faith in Christ.

Thus under this head also may be seen a perfect harmony between those things which we have affirmed, and those which you “read” in the Scriptures, and “acknowledge” in your prayers.
Nor do we doubt a similar issue to our inquiries, while, under the last head of our discourse, we state to you The path of duty.

We inculcate the practice of every personal and relative duty. But we are not satisfied with that standard of holiness which is current in the world: we require a higher tone of morals: in addition to sobriety and honesty, we insist upon a life entirely devoted to God: we affirm, that it is every man’s duty to delight himself in God [Note: Jó 26:10 and Salmos 37:4.];” to have such a lively sense of Christ’s love to him, as shall constrain him to an unreserved surrender of all his faculties and powers to the service of his Lord [Note: 2 Coríntios 5:14.]. We must live for God: we must be like a faithful servant, who inquires from day today what his master’s will is; and inquires, in order that he may do it. As a servant who had neglected all his duties through the day, would feel ashamed and afraid of his master’s displeasure, so should we feel ashamed and afraid, if any day pass without having executed to the utmost of our power the duties of it. We should walk as on the confines of the eternal world, and act as persons who must shortly give account of every talent that has been committed to them. To be “dead unto the world [Note: Gálatas 6:14.],” and “alive unto God [Note: Romanos 6:11.];” to attain more and more of the Divine image [Note: 2 Coríntios 3:18.]; to grow up into Christ in all things [Note: Efésios 4:15.]; to enjoy fellowship with God [Note: 1 João 1:3.], and anticipate the enjoyments of heaven [Note: Efésios 1:13.]; this is our duty, and should be our daily study and delight.

In requiring so much, we are supposed to require what is altogether impracticable, or, at least, what, if practised, would unfit us for all the common offices of life. But what do we read in the Holy Scriptures? Do they require of us less than this? Do they not teach us to “yield ourselves living sacrifices to God, as our most reasonable service [Note: Romanos 12:1.]?” Do they not enjoin us to “live henceforth not unto ourselves, but unto him that died for us and rose again [Note: 2 Coríntios 5:15.]?” Do they not require that “whether we eat or drink, or whatever we do, we should do all to the glory of God [Note: 1 Coríntios 10:31.]?” And is not the Holy Spirit (through whose Divine agency alone we can do any thing that is good) promised to us for this very end, to renew us after the Divine image in righteousness and true holiness?

And wherein do our own acknowledgments differ from this? Let us attend to the supplications which we offer before God:—“Grant, O most merciful Father, for Christ’s sake, that we may hereafter live a godly, righteous, and sober life, to the glory of thy holy name.” Here, so far from putting godliness out of our thoughts, we profess to desire it in the first place; and justly do we ask that first, because, without that, all our acts of righteousness and sobriety would be no better than splendid sins; they would want the motives and principles which alone distinguish them from heathen virtues. Mark too the measure and degree in which we desire these virtues: we are not satisfied with that which shall gain us a name among men; we ask, (and let it ever be remembered that without the influences of God’s Spirit all our own efforts will be in vain,) that we may be enabled to attain such a degree of piety, as that God may be glorified in us, and that the transcendent excellence of Christianity may be visibly exhibited in our lives.

We appeal then to all; What do we, or what can we, ask of you more than this? And if these high attainments be not necessary, why do you ask of God for Christ’s sake to give them to you? If, on the other hand, they are necessary, why are we deemed enthusiastic and over-righteous for requiring them at your hands? If in your prayers you mean what you say, you justify us; and, if you do not mean what you say, you condemn yourselves; you confess yourselves to be hypocrites and dissemblers with God.
We have now finished our consideration of that truly scriptural prayer: and we will conclude with commending it to you as a test in a two-fold view.

First; Take it as a test whereby to try the discourses which you hear. As members of the Church of England, we have a right to expect that the discourses of ministers shall correspond with the Liturgy of our Church. Certainly, in the first instance, the Holy Scriptures are to be our guide: but, as all profess to have the Scriptures on their side, let us bring to our aid that excellent compendium of religion which we have been considering.

Are there any who descant upon the dignity of our nature, the goodness of our hearts, and the rectitude of our lives? What appearance do such sentiments make when brought to the touchstone of this prayer? Are they not as opposite as darkness is to light? and should we not regard such statements as the effusions of pride and ignorance? should we not tremble for those who hear them, lest, being “blind followers of the blind, they all together should fall into the ditch [Note: Mateus 15:14.]?”

Are there others who tell us that we are to be saved by our works, and who would thereby lull us asleep in impenitence, and divert our attention from the Saviour of the world? Let us not be deluded by the syren song. Let us turn to our own confessions, to refute such anti-christian doctrines: let us learn from them the necessity of humiliation and contrition, and of “fleeing to Christ, as to the refuge that is set before us.” As for the idea, that the founding of our hopes upon Christ, and upon the promises made to us in him, will lead to a neglect of good works, let us see what the compilers of our Liturgy thought of that, and what they have put in the mouths of all believing penitents. Do not the very same persons who seek for mercy through Christ, entreat of God that they may be enabled to “live a godly, righteous, and sober life, to the glory of his holy name?” And is it not notorious, that the very persons who maintain most steadfastly the doctrines of faith, are uniformly condemned for the excessive and unnecessary strictness of their lives?
In the same manner, if there be any who plead for a conformity to the world, and decry all vital godliness as enthusiasm, we may see what judgment is to be formed of them also. They may call themselves Christians; but they have nothing of Christianity, except the name.
Lastly; If there be any who separate the different parts of religion, inculcating some to the neglect of others; magnifying works to the exclusion of faith, or establishing faith to the destruction of good works; or confounding faith and works, instead of distinguishing them as the fruit from the root; if such, I say, there be, let their statements be contrasted with the order, the fulness, and the harmony of this prayer; and the erroneousness of them will instantly appear. We do not wish to produce critical hearers; but it is the duty of every man to “prove all things, and to hold fast that which is good [Note: 1 Tessalonicenses 5:21.];” and as we have the advantage of an authorized standard of divine truth, we invite all to search that, as well as the Holy Scriptures: and we do not hesitate to say of this prayer in particular, what the prophet speaks of the inspired volume, “To the law, and to the testimony; if ministers speak not according to this word, it is because there is no light in them [Note: Isaías 8:20.].”

Next, let us take this prayer as a test whereby to try our own experience. We may now discard from our minds all that this or that minister may lay down as necessary to our salvation. We have here, what no man can reasonably dispute, our own acknowledgments. We have here as beautiful, as just, as scriptural a summary of experimental religion, as ever was penned from the foundation of the world. The man, that from his inmost soul can utter this prayer, is a real Christian. Whatever be his views with respect to some particular doctrines (those I mean which are distinguished by the name of Calvinism,) his heart is right with God. Whether he admit or reject those abstruser points, he is accepted of God; and if he were to die this moment, he would be in heaven the next: the termination of his warfare would be to him the commencement of everlasting felicity. But is this the experience of us all? Would to God it were! All will repeat the words: but it is one thing to repeat, and another to feel, them. Let us then bring ourselves to this test; and never imagine that we are in a Christian state, till we can appeal to God, that this prayer is the very language of our hearts. In examining ourselves respecting it, let us inquire, Whether from our inmost souls we lament the numberless transgressions of our lives, and the unsearchable depravity of our hearts? When we cry to God for mercy as miserable offenders, do we abhor ourselves for our guilt, and tremble for our danger? Do we indeed feel that we deserve the wrath of Almighty God? Do we feel this, not only on some particular occasions, but, as it were, daily and hourly? Is the consciousness of it wrought into us, and become the habit of our minds, so that we can find no peace but in crying unto God, and pleading with him the merits of his dear Son? Is Christ, in this view, “precious” to our souls [Note: 1 Pedro 2:7.]? Is he “our wisdom, he our righteousness, he our sanctification, he our complete redemption [Note: 1 Coríntios 1:30.]?” Having nothing in ourselves, do we make him our “all in all [Note: Colossenses 3:11.]?” Are we at the same time “renewed in the spirit of our minds?” Do we hate sin, not merely as it is destructive, but as it is defiling, to the soul? Do we account “the service of God to be perfect freedom;” and instead of wishing his law reduced to the standard of our practice, do we desire to have our practise raised to the standard of his law? Is it our labour to “shine as lights in a dark world,” and “to shew forth in our own conduct the virtues of him that has called us [Note: 1 Pedro 2:9. ἀρετὰς.]?” Let us all put these questions to ourselves; and they will soon shew us what we are. If this be not the state of our souls, we are in an awful condition indeed. Our very best services have been nothing but a solemn mockery: in our prayers, we have insulted, rather than worshipped the Majesty of Heaven; we have come before our God “with a lie in our right hand [Note: Isaías 44:20.].” O that it might please God to discover to us the heinousness of our guilt; and that we might all be “pricked to the heart,” ere it be too late! Let us, the very next time we attempt to use this prayer, take notice of the frame of our minds: let us mark the awful incongruity between our professions, and our actual experience: and let a sense of our hypocrisy lead us to repentance. Thus shall the returning seasons of worship be attended with a double advantage to our souls: in praying for what we ought to seek, we shall be stirred up to seek it in good earnest: and, through the tender mercy of our God, we shall attain the experience of those things, which too many of us, it is to be feared, have hitherto hypocritically asked, and ignorantly condemned.