scoffs and reproaches of its enemies. It would then plainly appear, that there is "balm in Gilead:' and its power to heal would be made manifest in the restoration and soundness of the whole spiritual body. SERMON II. THE TESTIMONY OF CONSCIENCE. If our heart condemn us, God is greater than our heart, and knoweth all things. If our heart condemn us not, then have we confidence towards God. By a figure very common in the holy Scriptures, the heart represents various affections of the mind. Thus, when "the issues of life" are declared by Solomon to be "out of the heart,"" and when the prophet Jeremiah affirms that "the heart is desperately wicked," and "deceitful above all things,"* it must be the passions and appetites, which these writers had in view: for we know, that these affections not only tend to evil, but are capable of blinding and perverting the judgment. Again, when the inspired preachers make men tion of " an honest and good heart,"" "a perfect heart,"* or "an upright heart,"" they are evidently contemplating a general good disposition in the character before them. But, not unfrequently, in the Hebrew, as in other less ancient writings, the heart is made the seat of reason, or of the thinking and deliberating powers. When David speaks of the "meditations" of his "heart,"d we are sure, that it is the faculty of thought, to which he refers. So likewise, when he recommends to us, to "commune with our own heart,"" it is plain, that he is urging the application of reason to the examination of our conduct, in order to discover and appreciate the true state of our souls. It is in this latter sense, that, in the text recited from St. John, "our heart" is said to "condemn," or "not to condemn us:" and the witness, which it bears for or against us, is what we commonly call the testimony of conscience. When a man honestly consults his conscience, with a sincere ..-.'... 5 '. ,' J) . . . , .. - ... ^.... . .A . . • .1 * Luke viii. 15. > 2 Kings xx. 3. •-.« Ps. vii. 10. endeavour to set aside passion and prejudice, and to know the real state of his own case, there is no great reason to fear that it will materially deceive him. When, therefore, "our heart does not condemn us," then have we, as the Apostle intimates," confidence towards God;"—that is—a reasonable ground of hope, that he likewise will give sentence in our favour: but, on the other hand, where "our heart does condemn us," there is then no hope, that it should be possible for him to pronounce us guiltless, who is so much "greater"—that is—more wise and just, " than our heart." Where our own bribed and partial judgment has been compelled to convict us, with what reason can we expect, that the all-righteous and infallible Judge will release us from the charge? Do we presume to imagine, that he may be blind to such errors, as even our dim vision can descry; that he can have forgotten that, which we have not been able to erase from our memory; or that he will deem lightly of offences, for which our own conscience cannot devise an excuse? No! |