perception, reason, conscience, and all their intellectual powers and faculties. But this knowledge of their hearts is not that which is intended in the text. For in this sense they may per-fectly know their own hearts, while they remain entirely igno-rant of them in other important respects. This leads me to observe, 1. That their knowing their hearts in the sense of the text, implies the knowledge of their selfishness. It is this alone that distinguishes their hearts from the hearts of saints. Those who bear the moral image of God, have hearts of universal and dis-interested benevolence. But the hearts of sinners are wholly selfish. Saints love those who do not love them ; but sinners love those only who do love them ; and all the criminality of their hearts consists in their partial, interested affections. They may love all the objects that saints love, and hate all the objects that saints hate ; and yet all their affections be different, in their nature, from the affections of saints. Whether they love or hate good or bad objects, still their love and hatred are entirely sinful, because they are altogether selfish. This they are not apt to know, nor believe. They often think that however different they may be in other respects from saints, yet they do not differ from them in point of selfishness. They imagine they have both love to God and man, which does not arise from mercenary motives.