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vided for them. They ought to beware lest, in shunning presumption, they indulge in unbelief.

5. Diversity of natural temper, and the effects of early education and habits, constitute another difficulty in judging our spiritual state.-Almost every man has something peculiar to himself, in the temperament of his dispositions, and the character and bias of his, habits. Whether this arises from any original difference, in the formation of the body and mind, or from early training, the fact itself is certain. Some are naturally haughty and scornful, while others are condescending and humble. Some are surly and turbulent, while others are mild and conciliating. Some are fiery and irascible, and easily kindled into a flame of passion, while others are more cool and self-possessed. Some are tender-hearted and compassionate, and soon melted into pity by the tale of wo, while others are unfeeling and obdurate. Some are lively and cheerful, while others are morose and gloomy. Some are unforgiving and revengeful, and can hardly be reconciled to those who once offend them, while others are readily pacified and softened into forgiveness.

Amid all these and many other varieties of natural disposition, we are not to expect that the grace of God will, in every one of them, produce exactly the same effects. Though they are the same in kind, or quality; yet, in cases so different, they are far, very far, from being the same in degree. Nor could it be so, unless either the soul itself were taken away, and a new one implanted in regeneration; or the change

thus produced were at first complete. Neither of these, however, is the case. The mind, though renewed by grace, is not a totally new mind; and the change effected, though it extends to all its powers and faculties, is in none of them at first perfect.

On these accounts, it is obvious, that the renovating and sanctifying operations of divine grace, must produce effects exceedingly various, in persons so widely different from each other in their natural character and habits. With respect to those whose tempers are naturally mild and amiable, and their outward practice correct, the change must be little apparent. But where the contrary is the case, it will be conspicuously visible.

And yet when all this

is admitted, it would be too much to expect that the latter should equal the former. The haughty and scornful, the surly and turbulent, the irascible and fiery, the unfeeling and obdurate, the morose and gloomy, and the unforgiving and revengeful, seldom, if indeed ever, become as distinguished for the opposite dispositions, as those converts to whom they naturally belonged. Great as the transformation is which grace accomplishes, somewhat of the old leaven remains with them, while they are clothed with mortality; and sometimes discovers itself to their shame and sorrow.

Forgetful of all this, many genuine saints give themselves much uneasiness. They whose dispositions and conduct, from their early youth, have been mild and irreproachable, and who have been accustomed to observe all the duties of religion, before

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they were made the subjects of grace, are often distressed because they cannot trace in themselves a change so great and remarkable, as they conclude they might do, were they truly the children of God. And, on the other hand, they whose tempers and practice have been most offensive and hateful, till they had arrived to maturity, after they are renewed by the Spirit of God, are often greatly troubled because the change is not complete; and view the remainders of their former character, as incompatible with a gracious state. Whereas, in both cases, much allowance must be made for the effects of natural character, and of habits which had long been cherished.

6. Another difficulty in judging our spiritual state arises from our proneness to look at outward actions, without regarding the motives from which they proceed; and our inability, in many instances, to ascertain what our motives were.-In estimating the religious character of others, we must necessarily confine ourselves to their external conduct. Impossible as it is for us to enter into the secret springs of their actions, and to know the motives by which they are influenced, we have nothing else from which we can reason, except their language and outward deportment. Hence it is that we are so frequently deceived in our judgment respecting the character of others.

But in trying our own spiritual state, we ought to proceed in a very different manner. Though we are not to overlook our external actions; yet we must

not confine our views to what is merely outward. On the contrary, we ought always to look chiefly at the dispositions, principles, and motives by which we have been actuated in their performance. These, according as they are good or bad, stamp any deed, supposed to be virtuous, with piety or wickedness, in the estimation of God. How praiseworthy soever any action may be in itself, when it originates from unworthy and sinful aims and designs, it cannot be approved by the heart-searching Jehovah. "The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart."* The prayers, and fastings, and alms of the Pharisees were unquestionably good in themselves; but, springing, as they did, from vain-glorious and sinister motives, he who knew what is in man, again and again pronounced them "hypocrites."

To ascertain the motives of our actions, in many instances is far from being easy. Though it may not be so difficult in regard to these which we are presently performing, or which are but very recent ; yet it is far otherwise with those which are long ago past. In this case, while we distinctly remember the actions themselves, it is scarcely possible that we can recollect what was then the state of our mind, and how we were influenced and incited. And yet this is in some degree necessary, when we take into our account those deeds of former days, on which we may be disposed to look with complacency, and from them to judge favourably of our state. On this ac

1 Sam. xvi. 7.,

count, we ought not to rest our judgment of our character wholly, or even chiefly, on the pious actions of years which are past.

Nor is it so easy, as some imagine, to know accurately the principles and motives even of our present conduct. Very frequently, if not always, they are of a mixed character. The most eminent saints, who in the main are enabled to aim at the glory of God, and their own advancement in holiness, too often mingle with these some portion of earthly, carnal, and polluting alloy. And so large may that portion of debasing mixture sometimes be, that it may be doubtful whether it does not preponderate over their better and gracious aims. In all cases, therefore, much, very much, depends on the habitual tendency of our motives. From this chiefly, rather than from single and particular instances, we may infer the true character of our religious actions.

7. The smallness of their grace, and the many imperfections of their character, render this inquiry very difficult to many true Christians.-That some of the children of God reach to high attainments in holiness, even in this imperfect state, is undeniable. Few though their number be, there are distinguished individuals occasionally to be met with, who have advanced far in conformity to the image of Christ. Like Noah and Job, of whom it is testified by the Spirit of God that they were perfect, they have arrived to comparative perfection,-perfection compared with what they themselves formerly were, and with what is the condition of the generality of true

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