tions given us, to "fearch and try our ways," and prove our own work †?" Or, is the examination of no confequence? If our ftate be safe, it will have a happy tendency to fill our minds with confidence and joy: and on this ground it seems highly neceffary, even to advanced Chriftians, in order that they may be preserved in peace, and encouraged to purfue the great object of their high calling with increafing ardour. But, granting that we may poffibly remain under the divine difpleasure, is it not peculiarly defirable to be apprized of our danger? And are we not most likely, by a faithful enquiry, to discover our mistakes, and the way of obtaining deliverance? In fuch a cafe, furely, a fupine indifference about the event is unpardonable, and must be expected to terminate in final deftruction. The duty, here recommended, may appear difficult but it ought not therefore to be declined. The chief difficulty to be removed is our difinclination to every thing truly fpiritual; and this circumftance, fo far from being an excufe, furnishes an additional reafon for applying to the work in the most vigorous manner.

In the facred records we meet with different and oppofite defcriptions of men. Some were, confeffedly, dear to God and eminent in holiness, "a peculiar people, zealous of good works." The question, then, arifes, Do we refemble them in temper, principle, and practice? If we compare ourselves with Noah, Daniel, and Job, what likeness do we discover? Noah maintained his integrity, and "walked with God," in a time of general depravity, when the earth was deluged with iniquity. The conduct of Daniel was fo circumfpect and unblamable, that his malignant accufers were constrained to fay, "We fhall not find any occafion against him, except we find it concerning the law of his God:" and fuch was the fervour of

Lamen. iii. 40.

† Gal. vi. 4. X 4

bis

his piety, that he chofe rather to be caft into a den of fions, than abandon his religion. Job was perplexed and almoft overwhelmed with accumulated afflictions and violent temptations; but, in the midft of his fharpeft diftreffes, he poffeffed a firın dependence on his God, and fhewed an uncommon measure of meeknefs and fubmiffion. If we turn to the new teftament, we behold the Apoftles of the Lord, men who. fpent their ftrength, and cheerfully hazarded their lives for the name of Jefus; many of whom actually fealed the faith with their blood. Do we trace in any of these perfons a reprefentation of our own character? Are we actuated by fimilar difpofitions? If otherwife; if we are in every refpect totally oppofite, how can we hope with them to inherit the promifes?

The fcriptures exhibit inftances of thofe, who were the avowed enemies of God, and lived in open difobedience to his government. Cain is defcribed as the enemy of true religion, the perfecutor, and at length the murderer, of his righteous brother. Pharaoh appears as a daring rebel, unhumbled under the most tremendous judgments, and hardening, his heart in defiance of the God of heaven. Judas, the apoftate difciple of our Lord, is introduced as an example of the pernicious tendency of covetoufnef, betraying his Mafter for a fordid bribe. In Herod, the bloody king, who haraffed the Church,. we behold a proud and prefumptuous finner fuddenly checked in his career, and fripped of his glory. While we mark their prevailing tempers, let us afk, Are we not under the influence of the fame vile affections, or of others equally deteftable? Let us, then, not be fatisfied with condemning them, but pafs an impartial judgment upon ourfelves; and, whereinfoever we have perverfely violated our duty, let us with fhame and contrition acknowledge our own basenefs.

From these confiderations we fhall be led to en

quire

1. What

1. What is our ftate? There is an immenfe difference between the condition of a child of God, who is an heir of heaven, and that of an impenitent finner, obnoxious to eternal wrath. We should examine, therefore, with which of these we may expect our final portion. We are all by nature depraved and prone to evil: are we renewed in righteousness, through the efficacious, but myfterious, agency of the Holy Spirit? We are tranfgreffors of the divine law, and as fuch, liable to fuffer everlasting mifery. Is the fentence cancelled? Or is there any plea, with which we can arreft the arm of juftice, ready to take vengeance? Who fhall interpofe in our behalf? There is One, of high dignity, who "hath made peace through the blood of his cross," obtained "reconciliation for iniquity, and brought in everlasting righteoufnefs." Are we truly acquainted with his character? Or have we applied by faith for the bleffings of his falvation? It were abfurd and prefumptuous to conclude favourably concerning our own ftate, unlefs "we have fled for refuge to lay hold upon this hope fet before us *.” But if, through the merits of the Saviour, we poffefs an humble confidence towards God, we fhould afk further,

2. What is the tenor of our conduct? Is it fuch, as to prove indifputably the ftrength and excellence of our religious principles? We fhould judge according to our Lord's rule, "By their fruits ye fhall know them +;" and therefore it will be proper to enquire, What do we bring forth? Do we produce the fruit of a good, or of a corrupt tree? Are we fo imprefsed with the importance of eternal things, as evidently to "feek firft the kingdom of God and his righteoufnefs?" Does it appear from our actions, that we "fet the Lord always before us," and live as in his prefence? Do we fhew, by an uniform, confiftent beha

*Heb. vi. 18.

+ Matt. vii. 20. X 5

viour,

viour, that we are truly devoted to Him, and defirous to do his whole will? Do we, then, abandon every wrong courfe, and pay a ferious regard to every known duty, though tempted to tranfgrefs by general cuftom, worldly convenience, or carnal inclination ? Such, at least, will be the cafe with real Chriftians. After making all proper allowances for human infirmities, and natural depravity, ftill we must maintain, agreeably to St. John's declaration, that every man, who poffeffes the hope of the Gospel, " purifieth himself, even as God is pure*." If any thing short of this high attainment fatisfy our confciences, if there be any iniquity, which we determine to hold fast, any kind or measure of holinefs, to which we do not afpire, let us not prefume on our profeffions: our religion is vain.

Though we are perfuaded that our outward conduct will ftand the teft, we fhould examine likewife,

3. What are our motives and affections? This is a neceffary fcrutiny, in order to determine the nature of our obedience; fince no action can be good, or acceptable before God, which fprings not from a right principle." Man looketh on the outward appearance, but the Lord looketh on the heart +."

With

respect, therefore, to formalifts and hypocrites, “that which is highly esteemed amongst men, is abomination in the fight of God." The tremendous declaration fhould put us upon fearching our inward parts, however painful the task may be. Ah! what treachery and corruption fhall we difcover! But let us enquire, whether the grace of God has fubdued the depravity of our fallen nature, and implanted holy difpofitions. What is the end, which we propofe to ourfelves, in forming our habits, or regulating our conduct? Under what influence do we practife those things, which we know to be required? With what views do we frequent the divine ordinances? Are we

* 1 John iii. 3. t1 Sam. xvi. 7. + Luke xvi. 15.

actuated

actuated by an unfeigned regard to God? Whence proceed our honefty, temperance, and frugality? Are we in these refpects ferving God, or confulting our own intereft and reputation? What difpofes us to works of benevolence? Are we conftrained by the' love of Chrift, and not induced by pride or fashion? The Apoftolical direction is, "Whether ye eat or drink, or whatsoever ye do, do all to the glory of God:" are we living by that exalted maxim? It is allowed, that eminent Chriftians experience a fevere conflict from the corrupt defires of the flesh; but these they are enabled to refift. If carnal principles and tempers obtain the afcendancy, it will avail us nothing, that we poffefs a fair character; our hearts are unfound, and what we boait of as duties, are rather to be put down in the lift of tranfgreffions, for which we fhould implore forgiveness. May He, "who fearcheth the reins," enable us to país a right judgment !

It may be ufeful to purfue the enquiries, which St. Paul has fuggefted, and to examine,

I.

"Whether we be in the faith." It is not enough, that we affent to the truth of revelation in general, or maintain the whole fyftem of Christian doctrines. If fuch an external profeffion had been fufficient, the Apoftle's exhortation to the Corinthians would have been unneceflary. But, alas! nominal believers, as we perceive in numerous inftances, may be deftitute of the true, 'faving knowledge of the Redeemer: and therefore we should ever be reminded, that "the form," without "the power, of godlinefs" is unavailing. We must underftand and feel the influence of our principles. It is of importance, that we "hold faft the form of found words," and " contend earnestly for the faith" but the Gospel requires more than mere fpeculative