experience, and the fitness of things, that they only who love God's commandments, have real peace, and that in keeping of them there is great reward. But our text seems to outrage experience and Scripture; and while the one says, "I had rather be a doorkeeper in the house of God, than to dwell in the tents of wickedness;" and again, "one day in thy courts is better than a thousand;" and while the other says, "the way of transgressors is hard;" and "there is no peace to the wicked;" our text declares that the wicked are not in trouble as other men, neither are they plagued like other men.

募

The Psalmist seems to cede to the wicked a sufficient pretext for their iniquity; but to do justice to his meaning we must remark, that there are two ways to heal the anguish of our naturally distempered souls. The first is, by learning the nature of our disease, and applying to Christ, the physician of souls, "whose deep wounds distil the balm which heals our envenomed wounds." The other is, by resisting the offered grace, repelling the light, and stupifying the conscience by the sleep-producing opiates of sin. For this, too, gives relief; but it is a relief, partial, transitory and deceptive. Like Joab, it professes friendship, but conceals a dagger. It is like Samson's sleep; it softly deprives us of our locks. It is a sleep obtained by opium-a loss of feeling-a presage of death. Thus we have noticed, just before a heavy fall of rain, the wind has been unusually still: and historians relate, that before an earthquake, the air is unusually serene. It is this false peace to which the Psalmist alludes; and though in a fit of

melancholy petulance, for want of distinguishing between this false quiet and a rational peace, he had been well nigh ready to charge God foolishly; yet afterward, when in the sanctuary, he saw them to be deluded quietists, who stood on slippery rocks, while fiery billows rolled below.

Such, my brethren, is, I fear, the peace, and the condition of many among us. To disturb this tranquillity is the design of the following discourse; a design not only justified by scriptural example and ministerial fidelity, but required even by love to your souls. It is the friendship of one who rushes forward and breaks in on your pleasing reveries, when you are approaching a precipice; or knocks rudely at your door when he sees your house in flames, and ready to destroy you in its ruins. The three principal sources of self-deception and false quiet, of which I shall treat, are

I. Infidel presumption..

II. Vain confidence.

III. Practical indifference.

I. Some derive their principal peace and security from infidel presumption. My brethren, when we read in the Scriptures of the condition of the unregenerate, it is enough to freeze the warm blood, and to strike the soul with horror, to see them amused with trifles, and sleeping quite devoid of all concern. Yet these very men are under sentence of condemnation, and

waiting only the hour of execution. For "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men." "Upon the wicked God shall rain down fire, and brimstone, and a horrible tempest; this shall be the portion of their cup.”

He that believeth not, is condemned already." Why then are they not alarmed? Why then this apathy? It is because they do not believe. Did they believe that "God is angry with the wicked every day," and that all the heavy denunciations of his word will shortly be accomplished; in the strong language of Scripture, "the joints of their loins would be loosened, and their knees would smite one against the other." If they had the faith of Noah, it would move them with fear, and lead them to prepare an ark for the saving of themselves. Had they the faith of devils, they would tremble; but they have not even this, and "because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil." And though a hundred of their friends are hurried into eternity before their eyes, these human brutes grazé on, and regard not the work of the Lord, nor the operations of his hands.

But after all, what is this ease which flows from infidel persuasion? First, it is obtained with dif faculty; for, before a man can find peace in this way, he has to disprove the Scriptures; he has to reason down every species of evidence; he has to explain how weak men could deliver the sublimest wisdom, or wicked men be the most ardent lovers of virtue; he must believe that those who took nothing on trust,

and were never convicted of falsehood, were deceived in what they confidently affirmed; he has to persuade himself that he is wiser than the wisest of mankind: and, notwithstanding all his vanity, he must find this a difficult task.

But secondly, it is partial, and liable to interruption. There is an internal witness, called conscience, which, if it cannot govern, will nevertheless censure and vex him; and if for a moment he braves its chiding, he is still subject to bondage through fear of death. An alarming sermon, a sudden death, a violent disease may revive in him a dismal apprehension that all will not end well; nay, a thousand circumstances may tear from him his confidence, and leave him, like Felix, to shake and quake for fear.

But, thirdly, his quiet is the more fatal, the less liable it is to be disturbed; for it is in his perversity he has wearied the good Spirit, and God sheds over him avenging darkness. He received not the truth in the love of it, and for this cause God has sent him strong delusion, that he may believe a lie; that he may be damned, because he had pleasure in unrigh

teousness.

But, fourthly, this ease is fatal; for it must end in anguish and despair. Our disbelief of the word of God will not falsify it. If a man have swallowed poison, his belief that it will not kill him does not produce safety; and it is awful to stand and see the death and conviction of a sinner come on at once. Your denying a resurrection and future judgment, will not keep you in the grave for ever, or prevent your appearance before the judgment-seat of Christ.

Noah preached righteousness to the old world, but they derided him, and pursued their pleasures, and knew not till the flood came and swept them away. Just so, when the wicked are saying, Peace and safety, sudden destruction cometh on them, and they shall not escape. But,

II. We said some entertain false quiet through vain confidence. Of this class of men was the boasting Pharisee: "God, I thank thee that I am not as other men are, &c." Of this class was Saul, who was "alive without the law:" of this class was the Church of Laodicea, who thought themselves rich, and increased in goods, and knew not that they were miserable, and poor, and blind, and naked. Nor are such characters rare at the present day; they form the majority of our congregations, and oppose the greatest barriers to the success of our ministry. For this confidence keeps them from seeking after salvation. Were it not for this shelter, they would be induced to flee for refuge to lay hold on the hope set before them. Knowing the danger of this refuge of lies, our Saviour saith, publicans and harlots shall enter into the kingdom of heaven before them. Few vindicate open vice, and when we charge home guilt on the openly profane, we may succeed; but no weapon can penetrate this self-righteous coat of mail. Do we urge him to flee approaching wrath?-he is in no danger. Do we press him to repent?—he needs no repentance. Do we exhort him to believe?-he congratulates himself that he is a believer. And O how great will be his surprise and regret, when, in