heart, life and conversation. In- both calculated to influence us,

deed, there can be no judging ourselves, but by some standard in view, which is accounted perfect, and to which we may bring ourselves for trial.

to consider it in the light most favorable to our own characters and hopes of happiness.

If one man esteems merely external exactness in dealing with his neighbor, the only standard of his character,-another, kindness to the sick and the poor, another, an external pharisaic

another, a mere doctrinal knowledge of a system of religious truth, and another, universal ho

But if our ideas of this standard be loose and obscure, and we undertake to try ourselves by these vague and indeterminate ideas of truth and duty, our ex-al attendance on ordinances,--amination must be very uncertain and unsatisfactory, and may be ruinous. We might as well perhaps have neglected to exam-liness of heart and life, it is plain, ine ourselves at all, and shall remain uncertain concerning our true condition. Such an ill conducted examination may very much discourage and depress a real believer, or it may inspire an unbeliever with a presumptuous hope, to his destruction.

It is of importance, therefore, that people, when about to examine themselves, first of all fix upon the rule of trial, and obtain clear and definite ideas of it; so that they may determine with precision whether they correspond with it. And though this may cost much labor, and close application, yet it may abundantly recompense their faithfulness.

Besides, it is of the utmost consequence that we fix upon the true standard, by which we are to be judged at the last day; otherwise the result will certainly be false, and the consequences may be fatal. If a quantity of any thing be weighed in a false balance, and be estimated by it, the result will be wrong; in the same manner, and from a like cause, a trial of ourselves by a false rule will give a false result. Here there is much danger, because every man will form his own ideas of the rule of trial, and eur partiality and ignorance are

that all of them examining themselves by their respective ideas of the rule, may be approved as true Christians in their own eyes: but only those, who examine by the standard, by which they will be finally judged, will receive any benefit from the trial; the others will be deluded. This standard must respect truth, as well as practical duties, for God as much requires the belief of his testimony, as obedience to his precepts; and it is no less criminal, virtually to give him the lie, by rejecting revealed truth, than to disobey his commands.

III. The examination should always be conducted with the most cool deliberation, and the most careful comparison of ourselves with the rule. If, instead of a careful and deliberate comparison of our faith and practice, with the standard of truth, we are hasty and superficial, and content ourselves with some faint resemblance of conformity to it, our negligence concerning our own exercises, will expose us to self-deception, however accurate our ideas may be of the standard itself. It is probable that many mistake here. The wicked are not disposed to bring

influenced us on such occasions. A sordid miser, if on two or three occasions he should chance to do something, which might have the air of generosity, by continually examining himself, by these instances of his dealings, might think himself a generous man, and mistake his wish at such times to appear liberal, for a really liberal spirit. So there are many people, who have some serious contemplations on regious subjects, with an apparent resemblance to devotional exercises; they may think these true devotion; and by continually confining their examinations principally to these, may believe themselves pious; though the general tenor of their lives is a scene of worldly-mindedness and unbelief. Their seriousness, at times, may be no more than the

themselves to the light; they hate the light, and will not come to the light, lest their deeds should be reproved. They are disposed to justify themselves on any distant resemblance to the rule; and may mistake zeal for love, party warmth for godliness, the effects of conscience for those of holiness, natural compassion for pure benevolence, and a fair appearance for real innocence. Men must search out the workings of their own hearts, and consider the principles and secret springs, by which they are influenced. The Pharisee and the Publican both prayed, and both in the temple, whic hwas the appointed place; but they were influenced by very different motives; and therefore, one returned to his house rather justified than the other. IV. The examination in ques-ordinary effects of natural contion should respect our general science. Believers too, whose line of conduct. We are to en- general conduct is greatly influ quire what we usually do, and enced by the Spirit of Christ, how we usually think and feel, may at times, like Peter, do some and by what principles we are notorious wickedness, or become permanently actuated; for this comparatively stupid and regard will best determine what we are; less of their duty, and be unable and we are less liable to mistake on such occasions to perceive concerning our general conduct, any holiness in their hearts, and than about our feelings, exercis- if they examine themselves chiefes and principles of action, in ly by such detached parts of their some insulated and particular lives, they may conclude, that parts of our lives, or frames of they are altogether destitute of mind on uncommon occasions. godliness. This will dishearten If we make such particular and render them incapable of frames the principal subject of praising God for giving them our examinations, there will be a a new heart, which is the greattwo-fold danger. One is the dan-est blessing they ever received ger of singling out some of our from him. It is therefore manimost specious frames, or instan- fest, that in our examinations we ces of practice, which have the are to regard our general state nearest apparent resemblance to of mind and practice. the standard; for we are prone V. In seasons of self-examito partiality in favor of ourselves. nation, it is necessary that our The other is the danger of mis-minds be solemnized, by a sense taking the true motives, which of the presence of an holy and

that we are believers, when we are not, is extremely dangerous. For when a selfish man thinks he has secured eternal life, he will naturally compose himself, to rest in his present condition. He will not be alarmed by the awful threatenings of God, because he concludes, that they do

all-seeing God. We should consider ourselves as immediately before him for many things, which appear well, when we have not the presence and purity of God in view, will not bear our own inspection, when we think of bringing them into his sight. Nothing so effectually does this as prayer, and especial-not respect him. Nor does he ly, as imploring God himself to wish for more religion than is search us. By such prayers we necessary to secure him a place also call in the aid of the Holy in heaven. Thus the Scribes and Spirit, to give us a true discern- Pharisees depended on their ment of ourselves, and of the false hopes, and by their fancied standard by which we are to be security hardened themselves tried. Therefore David prayed against convictions; while pubto God to search him, and try licans and sinners, who had not him-to search his heart and his thus deluded themselves, entered reins, and see if there was any into the kingdom of God. This wicked way in him. This had examination should therefore be a direct tendency in itself, to conducted with great care. And render him more faithful and if any one finds, that he can be impartial in his review. And satisfied with a measure of holiin answer to his prayer, he had ness, which might merely acalso encouragements to expect quit him at the judgment, he the influences of the Holy Spirit, may consider this as an evidence, to enlighten his mind, respect- that he has no delight in holiing the rule, and his own life, ness, and no wish to serve God, and assist him to compare them except for the sake of a reward. together to advantage. Prayer then, and a solemn sense of the presence of God, and that our decision must be re-judged by infinite rectitude, are of the ut-er, but not contented with that most importance to self-examination.

VI. There are two objects to be sought after in trying ourselves. The first is, that we may know, whether we are true believers in Jesus Christ, and so are entitled to the promises; or whether we are in a state of impenitence and condemnation.

This is a question of infinite importance to us, as the answer to it will at the general judgment determine our everlasting destiny. A wrong determination of this question, so as to conclude VOL. V. No. 11.

The other object to be sought and obtained by self-examination is different. A man may be well satisfied that he is a true believ

only, he may desire to know how far forth he is sanctified, what progress he has made in holiness, in what he is deficient, and in what respects and by what means, he may reform his heart and life, what sins to repent of and guard against, and what particular graces require special cultivation. This is a very important end of the Christian's examination, and very useful. We are commanded to watch, and this watchfulness is derived, in a great measure, from searching ourselves. Without it, a beDdd

what state of sanctification he is. By comparing himself with the scriptures, he may detect all his wickedness of heart and life, trace out his real character, see wherein he is conformed to duty, provided he faithfully examines himself in the way just pointed

liever would be very much exposed to have some sin, which easily besets, and insensibly grow upon him; some grace or duty would be imperceptibly neglected; religion might in some of its branches greatly decay, and he would grow lax in some duties. But when a Chris-out. And by comparing his pretian calls himself to a frequent sent with some past examinaand strict account, concerning tion, he may ascertain what his whole course of faith and proficiency he has made, and duty, he will discover his defi- wherein to repent and amend. ciencies, and see what to repent" The word of God is quick and of, and what is to be done, that powerful." he may be delivered from sin, The holy scriptures have also grow in grace, and be to the given us the real character of glory of God. A true Christian true believers, as they are in this desires to press forward for per- imperfect state, and have taught fection, and may derive great us what things are essentially advantage from proving himself necessary, to constitute a true in this way, and be more useful believer. They are the standard to the church of God. This ap- by which we are to prove ourpears to have been the object of selves, and know whether we David, when he prayed to God are believers or unbelievers. to search and try him, and dis- The history of many of the saints cover to him every wicked thing, is given, and their characters which should be found in him. delineated in the scriptures; and There is reason to fear, that ma- so they teach us by example. ny real Christians fear much, by And Christ has expressly infornot bringing themselves to a medus, what the essential things more frequent and strict account. are, that we may know them by Believers, however, are willing his description. He has explainto come to the light. When ed to us repentance, faith, obepeople examine themselves fre-dience, submission and holy love: quently for these purposes, and are faithful to make all the amendments, which their examinations show to be necessary, it may be expected, that they will be growing Christians.

he has also taught us the great doctrines to be believed, and has left nothing unnoticed, which could be of any benefit to us, as a rule of self-examination, or to instruct us how we may profit VII. After all that has been by it. The word of God is adwritten concerning self-examina-mirably full and explicit on this tion, it will be expected, that the subject. standard, by which we are to try ourselves, will be pointed out. The holy Bible is the only rule of trial. This is a perfect standard of holiness, and gives a just representation of sin, and so enables the Christian to know in

That we may be able in the best manner to prove our doctrines, hearts and lives by the rule God has given us in his word, we must diligently acquaint ourselves with the Bible, carefully observe and treasure

up the doctrines it contains, the duties it enjoins, the marks which distinguish the real Christian, and which evidence proficiency in the divine life. These are given in plain and decisive language; and it must not be our business to warp them to our wishes, or to our pre-conceived opinions, but to take them as they stand in the word of God, in its most natural import.

may profit by it. We shall cafefully acquaint ourselves with the holy Bible, and make it our constant companion; our examinations will be frequent, and we shall make them a serious and fixed business. If it should appear, that we are not interested in the promises, let us consider the importance of believing in Christ, and entering into his service without delay; let us immediately become his disciples.

And may the foregoing observations be attended with a divine blessing, and be made the means of detecting the deceived, converting sinners, comforting, es-› tablishing and quickening Christians, and exciting them to praise distinguishing grace, and make greater proficiency in the divine life!

We, in this favored land, have had opportunity from our childhood, to acquaint ourselves with these things. The rule of truth and duty, and the standard of real Christianity, have always been before us. It must therefore arise from very criminal negligence, or prejudice against the things contained in the holy scriptures, if we are not under advantages, to go into an immediate and profitable examination, and thoroughly investigate our real state and characters, at least so far as to teach us our present" Examine yourselves whether duty. In doing this, let us take ye be in the faith; prove your heed to the standard of truth and own selves." QUESTUS. duty, examine ourselves with cool deliberation, and carefully compare ourselves with the un

Finally Let us bear it in mind, and if our own hearts condemn us, God is greater than we, and knoweth all things.

Reflections on the sin of Achan.

had commanded to ut

erring rule, beware of the diffi-Gterly destroy Jericho for

the sin of its inhabitants, and let nothing remain, which the fire would consume; but all the gold and silver was to be devoted to God, for sacred purposes.-One of the executioners of divine vengeance, from the covetous and selfish feelings of his heart, was under strong temptation to violate the divine command.— When he saw a beautiful garment, wrought with great skill and labor, that was about to be

culties and dangers to which we are exposed by prepossessions, prejudice and a desire to have a good opinion of ourselves. We must not trust to an examination by some detached parts of our lives, but ground it on our general state and conduct. If we sincerely desire to know ourselves, we shall implore divine aid, and consider ourselves under the all-seeing eye of infinite purity. We shall be solicitous to assure ourselves, whether we are real believers, and if we find sat-lost in the general destruction, isfying evidence of this, shall and shining treasures of gold still examine ourselves, that we and silver in his power; in so