sin as any of the human race, and that, if he differed from the vilest of mankind, he had nothing to boast of, since he had not made himself to differ, nor did he possess any thing which he had not received as the free gift of God'. This is the true way of estimating any individual sing and in this way alone shall we ever attain a just knowledge of ourselves.]

But we must further view his words as expressing, II. An acknowledgment of the truth then discovered"Out of the abundance of his heart his mouth. spake." Feeling his sinfulness, it was an ease, rather than a pain, to him to confess it before God and man. Behold here,

1. The ingenuousness of his confession—

[Here were no excuses made, nor any suggestions offered to extenuate his guilt. He might have pleaded the weight of his sufferings, and the falseness of the accusations brought against him: but he saw that nothing can excuse sin; and that, whatever palliatives may be adduced to lessen its enormity in the sight of man, it is most hateful in the sight of God, and ought to abase us in the dust before him. That his sin on this occasion was an exception to his general conduct, did not at all change, in his estimation, the malignity of it: on the contrary, the enormity of it would appear in proportion to the mercies he had before received, and to the profession of piety he had before maintained.

Now thus it is that we also should acknowledge our vileness before God. Doubtless there may be circumstances which may greatly aggravate our transgressions; and these it will be at all times proper to notice: but it is never wise to look on the side that leads to a palliation of sin: self-love is so rooted in our hearts, that we shall always be in danger of forming too favourable a judgment of ourselves: the humiliation of the publican is that which at all times befits us: nor can we ever be in a more becoming state than when, with Job, we “repent and abhor ourselves in dust and ashes."]

2. The dispositions with which it was accompanied―

[He submitted to reproof, and acknowledged himself guilty in relation to the very thing that was laid to his charge. This is a good test of true and genuine repentance. It is easy to acknowledge the sinfulness of our nature; but for a man, after long and strenuously maintaining his integrity, to confess his fault before the very people who have vehemently accused him, is no small attainment: yet did Job confess, that he had repeatedly offended, both in justifying himself, and in f 1 Cor. iv. 7. Ps. li. 3, 5. Mark vii. 21, 23.

condemning God. Moreover, he declared his resolution, with God's help, to offend no more": and by this he manifested beyond a doubt the reality and depth of his repentance. Of what use is that penitence that does not inspire us with a fixed purpose to sin no more? Humiliation without amendment is of no avail: "the repentance which is not to be repented of" produces such an indignation against sin, as will never leave us under the power of it any more. May we all bear this in remembrance, and, by the entire change in our conduct, "approve ourselves in all things to be clear in this matter!"] ADDRESS

1. Those who entertain a good opinion of themselves―

[How is it possible that you should be right? Are you better than Job, who is represented by the prophet as one of the most perfect characters that ever existed upon earth1? or if you were subjected to the same trials, would you endure them with more patience than he, of whom an Apostle speaks with admiration, saying, "Ye have heard of the patience of Job?" Know, then, that whilst you are indulging a selfrighteous, self-complacent spirit, you betray an utter ignorance of your real state and character, and are altogether destitute of true repentance. Moreover, to you the Gospel is of no avail: for, what do you want of a Physician when you are not sick; or what of a Saviour, when you are not lost? O put away from you your Laodicean pride, lest you be rejected by God with indignation and abhorrencem. But if, notwithstanding this warning, you are determined to hold fast your confidence, then think whether "you will be strong in the day that God shall deal with you," or be able to stand before him as your Accuser and your Judge? Be assured, that if Job could not answer his God in this world, much less will you be able to do it in the world to come.]

2. Those who are humbled under a sense of their vileness

[We bless God if you have been brought with sincerity of heart to say, "Behold, I am vile." If you feel your vileness as you ought, then will all the promises of the Gospel appear to you exactly suited to your state, and Christ be truly precious to your souls. Whom does he invite to come unto him, but the weary and heavy laden? What was the end for which he died upon the cross? Was it not to save sinners, even the chief? Yes, verily; "it is a faithful saying, and worthy of all acceptation n But whilst we would encourage all to come and

n"

h

ver. 5.

1 Ezek. xiv. 14, 20.

i 2 Cor. vii. 10, 11. m Rev. iii. 17, 18.

k 2 Cor. vii. 10, 11. n 1 Tim. i. 15.

wash away their sins in the fountain of his blood, we would caution all against turning the grace of God into licentiousness. Many, in acknowledging the depravity of their nature, make it almost an excuse for their sins. Their acknowledgments may be strong; but they are attended with no tenderness of spirit, no deep contrition, no real self-lothing and self-abhorrence. Brethren, above all things guard against such a state as this. Whilst you are ignorant of your vileness, there is hope that your eyes may be opened to see it, and your heart be humbled under a sense of it but to acknowledge it and yet remain obdurate, is a fearful presage of final impenitence, and everlasting ruin°. If you would be right, you must stand equally remote from presumption and despondency: your vileness must drive you, not from Christ, but to him; and when you are most confident of your acceptance with him, you must walk softly before him all the days of your life.]

• Rev. xvi. 9, 11, 21.

CCCCXCII.

THE EFFECT WHICH A SIGHT OF GOD PRODUCES.

Job xlii. 5, 6. I have heard of thee by the hearing of the ear: but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes.

THE deepest lessons of religion are usually taught us in the school of adversity. Affliction draws forth and discovers to us our latent corruptions. These drive us with more abundant earnestness to God. God takes these occasions to manifest his power and grace. Thus we attain to a more enlarged and experimental knowledge of God. This advances and improves us in every part of the divine life. The history of Job remarkably exemplifies this observation he was a good man before his affliction"— but too confident of his own integrity; but in his trouble God revealed himself to him more fully, and thus brought him to a better spirit-" I have," &c. I. The discoveries of himself which God sometimes makes to his more favoured people

There is a hearing of God, which, for want of faith in the hearers, profits them nothing. But there is

a Job i. 8.

also a hearing which is really profitable. Such had Job's been; and such is that which multitudes experience under the Gospel. But there is a seeing of God which is very distinct from hearing.

So Job experienced on this occasion

[There was not any visible appearance of the Deity vouchsafed to him; but doubtless he had views of the majesty, and power, and holiness of God, which he had never beheld before -]

Such experience too have all his saints

[God does "manifest himself to them as he does not unto the world"," and reveals himself more fully at some times than at others. What else can be meant by that "unction of the Holy One" which he vouchsafes to use? or what by the "Spirit of adoption," the "witness of the Spirit," and "the sealing of the Spirit," which is an earnest "of our heavenly inheritance?" What can be meant by "the light of God's countenance lifted up upon us," and his "love shed abroad in our hearts?" These are blessings experienced by the saints in different degrees; and when vouchsafed, are like the sun bursting forth from behind a cloud, or a veil being taken from before our own eyes. Then are we, like Moses, put in the cleft of a rock, and both hear his name proclaimed before us, and behold his goodness and his glory pass before our eyes*.]

In the instance before us we see,

II. The effect which those discoveries will invariably produce upon them-

They will discover to us our utter sinfulness

[Job was high in his own esteem before he saw God1; but after he had seen God, his sentiments were wholly changed". Job expressly declares that his repentance was the result of the discovery afforded him-" wherefore," &c. Thus Peter's mind was affected with a discovery of Christ's power". We have a yet more remarkable instance of this effect in the prophet. The experience of every Christian accords with this. Nothing shews us the aggravations of our sins so much as a view of Him against whom they have been committed. Our contrition will ever be proportioned to our views of Christ P.]

They will cause us to abhor ourselves in dust and ashes

[While we know but little of God, we see but little of our own corruptions; but as we become more enlightened, we learn to lothe and abhor ourselves. Even Job, holy as he was, found this effect from his views of God. Paul also, notwithstanding all his probity, was brought to this by a sight of Christ. The same cause will produce the same effect in all1.] INFER

1. How do they err who decry all manifestations of God to the soul!

[Many think that divine manifestations are only the offspring of enthusiasm, and the parent of pride: but God does surely manifest himself to some as he does not to others. Nor will such manifestations be suffered to puff us up. The more exalted a Christian is, the lower thoughts will he have of himselft. Let the saints then be careful to cut off occasion for such calumnies ". Let them seek clearer views of Christ, as the means of abasing themselves more and more.]

2. In what a wretched state are they, who hear only in a customary manner!

[Many there are of this description: they discover themselves by their self-righteousness and self-complacency: but every living soul must be brought low before God. God has established an invariable rule of procedure towards them". We cannot address them better than in the pathetic language of Jeremiah".]

3. How unspeakable a mercy do many find it to have been afflicted!

[The generality even of real Christians are prone to rest in low attainments; but God quickens them by means of temporal or spiritual afflictions. Through their troubles, they are brought to much humility and heavenly-mindedness; hence the most eminent saints have esteemed their troubles a ground of thankfulness. Let all therefore justify God in their troubles, and glorify him by submission. Let the afflicted be solicitous to have their trials sanctified, rather than removed.]

4. What views shall we have of God in the eternal world!