ourselves, and of very much excusing and mitigating the evil of those things which we cannot justify. We are accustomed and disposed to view our actions in a too favorable light, and especially to think well of our hearts and intentions, and to say to ourselves, that we meant little or no harm, and that there were some special circumstances, which influenced to that, which otherwise we should not have done.

It should also be considered, that in proving our own hearts and conduct, we ourselves are called to sit as judges in our own case, for we are the party to be tried. And it is probable that if malefactors were to sit as the judges in their own trials, few of them would be led to execution. It is difficult to be impartial and candid in such circumstances. This is to be carefully noticed, to caution us against a

who believes in a state of future and eternal retributions, has powerful motives to attend to his own situation; he will therefore examine himself. There may be those also, who have without just reasons, imbibed a hope, that they are interested in the promises, and being sensible that they may have mistaken their case, are prompted to search and try themselves. And both believers and unbelievers may receive much benefit from this exercise. The self-deceived may be, and sometimes are by this means, convinced of their sinful and miserable condition; and this is sometimes used by the Holy Spirit, as the instrument of turning them to God: and believers are in this way comforted, reformed, encouraged in their duty, and excited to admire, praise and give thanks to God for his distinguishing mercy to them. But self-examina-dangerous mistake. tion will be of little or no service, We are not only the judges in it may even confirm one in a this matter, but we are the witfalse idea of himself, unless it is nesses too; or at least we are to conducted in a proper manner, summon and bring forward the and upon right principles. Be-witnesses, which are to testify lievers may be led to conclude, for or against us. Here again is that they are not real believers, a field for all our partiality for and unbelievers may determine, ourselves to exercise itself, which that they have an interest in requires great care; for a parChrist, and be led to it by a tial or false decision, may be atwrong method of examining tended with the most fatal conthemselves concerning this mat- sequences. This is a serious difficulty even to a pious man, and often influences him to misjudge concerning himself: how much more are those in danger of deluding themselves, who are wholly under the power of a selfish spirit?

ter.

The reader must now feel the importance of attending to a short essay on self-examination. I. There are a number of difficulties in the way of a profitable trial of ourselves, which deserve our serious attention. One of these is the strong prejudice, which people usually have in favor of themselves, and of their own hearts and conduct. We are naturally fond of thinking well of

II. That a man may exam. ine himself to any good effect, it is necessary, that he should fix upon some standard, by which to try himself, and compare his

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

heart, life and conversation. In-f 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.

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 stand ard 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 our 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

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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 return ed to his house rather justified than the other.

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 religious 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

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 influquire 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 regardwill 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 utmost importance to self-exami-only, he may desire to know nation.

VI. There are two objects to be sought after in trying our selves. 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 believer, but not contented with that

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

liever would be very much ex- | 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

posed 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, grow in grace, and be to the glory of God. A true Christian desires to press forward for perfection, and may derive great advantage from proving himself in this way, and be more useful to the church of God. This appears to have been the object of David, when he prayed to God to search and try him, and discover to him every wicked thing, which should be found in him. There is reason to fear, that many real Christians fear much, by not bringing themselves to a more frequent and strict account. Believers, however, are willing to come to the light. When people examine themselves frequently 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.

VII. After all that has been written concerning self-examination, it will be expected, that the 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

The holy scriptures have also given us the real character of true believers, as they are in this imperfect state, and have taught us what things are essentially necessary, to constitute a true believer. They are the standard by which we are to prove ourselves, and know whether we are believers or unbelievers. The history of many of the saints is given, and their characters delineated in the scriptures; and so they teach us by example. And Christ has expressly informedus, what the essential things are, that we may know them by his description. He has explained to us repentance, faith, obedience, submission and holy love: 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 by it. The word of God is admirably full and explicit on this subject.

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