effect to Prayer. On the former I observe, that the Spirit of Grace operates on the mind, in this state of its moral concerns, chiefly by leading it to a solemn investigation of itself. On the latter, 1 observe, that Prayer has this efficacy in the manner, recited in a former discourse, principally by prompting us to examine ourselves more effectually, than any other exercise of the mind, and more thoroughly to explore our moral condition. Self-examination is the primary mean, by which the Spirit of God brings the soul into this state. This glorious Agent can, I acknowledge, accomplish this work in any other manner, which he shall choose. But this seems plainly to be the manner, in which it is usually accomplished. Indeed it seems difficult to conceive how convictions of sin, whatever might be their cause, could exist, at least to any extent, without self-examination. To such convictions it seems absolutely necessary, that the soul should know its own guilt: and to this knowledge it seems equally indispensable, that it should explore its own moral character and conduct.

Of prayer it may be truly said, that its nature is very imperfectly understood by him, who does not know that, to a considerable extent, it is employed in the most solemn, the most intiinate, and the most effectual, examination of ourselves. The advantages, which prayer furnishes for this employment, are singular and supreme. But no man will ever avail himself of them, who does not more or less occupy the intervals between the seasons of prayer, in communing diligently with his own heart. It was in this view of prayer, that I exhibited it as contributing so efficaciously to a solemn conviction of his guilt in the mind of the sinner.

Nor is this employment less effectual in enabling us to advance from one degree of grace to another. To do this, the Christian must know his present and past condition; that he may renounce whatever is amiss, and retain whatever is commendable. Unless he know his sins, how can he renounce them? Unless he know his weaknesses, how can he guard against them? Unless he perceive the means of his success in past cases, how can he adopt them again? Unless he discern the causes of former failures, how can he be safe from future ones? If he have no acquaintance with his backslidings, how can he either repent, or reform? If he be ignorant of the means, by which he has heretofore improved in holiness, how can he be enabled to improve hereafter? Thus the most important conduct of man, as a moral being, is eminently dependent on the investigation of himself.

From self-examination, also, spring, in a great measure, all our resolutions of amendment. The seasons, in which, by looking into ourselves, we learn our guilt, our danger, and the indispensable necessity of an alteration in our lives, are those, in which the mind exerts itself, in earnest, to accomplish such alteration. In this situation alone, are resolutions made, of sufficient strength, and solemnity, materially to affect the life. To resolve firmly against

any evil, we must feel it. To resolve with efficacy on the pursuit of any good, we must realize, that in an important sense it is good

to us.

Finally; some of the most affecting views of the Divine character grow out of this employment. God is never seen in the most interesting manner, except when seen in relation to ourselves. Whether we regard his hatred of sin, and his determinations to execute vengeance on the impenitent; or his boundless goodness in forgiving, redeeming, and sanctifying mankind; we see these things in a far clearer light, and feel them with far greater strength, as exercised directly about ourselves, than as employed about others. When we come to discern our own sins, their guilt, and their aggravations, we first begin to form proper views of the awful justice of God in our condemnation. At the same time, the first sound and affecting apprehensions, which we entertain of the goodness of God, are awakened by a strong sense of our own need of his mercy, and a humble hope of our own interest in his forgiv ing love.

The omnipresence of God is then only realized, when we consider him as present with ourselves; as dwelling with us, and around us. The Omniscience of God is never brought to the view of the mind, until it regards him as exploring its own recesses, tracing all its secret windings, and accompanying itself with his all-seeing eye, while employed in unravelling the mysteries of its own iniquity. Generally, God is seen, and realized, in our religious meditations, particularly in those which are directed to our own hearts, to be a vastly different Being from that, which we imagine for ourselves in loose contemplation, and lukewarm inquiry.

From these observations it is evident, that Religious Meditation is not only the effect, but the cause also, of that soberness of mind, exhibited in the Scriptures as indispensably necessary to sound wisdom. Of this character, it scarcely needs to be observed, the benefits are numberless, and surpassing estimation.

3. Self-examination is a principal source of Self-government, and, therefore, of Peace of mind, and solid Enjoyment.

On the knowledge of ourselves, obtained in this manner only: the knowledge of our imperfections, passions, appetites, sins, temptations, and dangers; and an acquaintance with such means, as we possess, of strength, encouragement, and safety; our selfgovernment almost entirely depends. In acquiring the knowledge of these things, we both learn how to govern ourselves, and gradually obtain an earnest and fixed desire to perform this duty.

Without self-examination there can be little self-government: without self-government there can be no peace of mind. Peace of mind is the result only of a consciousness of having done our duty. But of this duty self-government is one of the three great VOL. IV.

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branches: the other two being piety to God, and beneficence to mankind. These can never be separately performed. Evangelical virtue, the only spirit, with which either was ever truly performed, is a thing perfectly one; without any variety, or division, in its nature. Towards all the objects of our duty, whether God, our neighbour, or ourselves, it operates in the same manner.

Besides, self-government is indispensable, in its very nature, to the performance of all other duty. This might be evinced with respect to every case, in which duty can be performed; but may be sufficiently illustrated in the following. If we do not control our envy, wrath, or revenge; we cannot be contented, meek, or forgiving. If we do not subdue our selfishness; we can never, in the sense of the Gospel, love either God, or mankind.

But, without recurrence to these proofs, the case is perfectly plain in its own nature. In the experience of every man it is abundantly evident, that, so long as his passions and appetites are unsubdued, they keep the mind in a continual agitation. The appetites are syrens, which sing, only to deceive; and charm, only to destroy. He, who listens to them, is certain of being shipwrecked in the end. The passions are equally dangerous, equally fatal, by their violence; and toss the soul with tempestuous fury on billows which never rest. Without a pilot, without a compass, without a helm, no hope of safety remains for the unhappy voyager, but in the hushing of the storm, and the subsidence of the tumultu

ous ocean.

Ungoverned desire, and fear, and rage, and revenge, dwell only in the gloom of a dungeon, and in the midst of maniacs. Into such a cell it is impossible for soft-eyed, gentle-minded, peace even to enter. From such companions she can only fly. These unclean spirits must be subdued, and chained, and banished; their curses and blasphemies must have died upon the ear; the windows of their mansion must be opened to the light of day; the house must be swept and garnished anew; before this divine guest can be induced to bless the habitation with her presence, her smiles, and her joys.

But without peace of conscience, there is, there can be, no solid, rational, lasting enjoyment. Real and enduring good must begin at home. The soul, which is not self-approved, can never hope for the approbation of God. The soul, which is not at peace with itself, cannot be at peace with its Maker; nor exercise a pacific spirit towards its fellow-creatures. What real good, then, can it hope for? What permanent enjoyment can it possibly share?

REMARKS.

1. From these observations it is plain, that Religious Meditation ss of high importance to mankind.

It has been shown, if I am not deceived, that from this source are derived our profitable possession of religious instruction,

whence soever obtained; our realizing, useful sense of religious things, of every kind; our attainment of desirable habits, both of thinking and feeling; our knowledge of ourselves; our best preparation to turn from sin, and to advance through superior degrees of holiness; and our self-government, peace of mind, and solid enjoyment. Each of these benefits is sufficiently great to justify the remark, which has been made above: and all of them, united, place Religious Meditation in a light, eminently strong, clear, and affecting. As a mean of salvation it holds a high rank, a place of distinguished importance. Most reasonably, most kindly, then, are we required to prove ourselves, to examine ourselves, whether we be in the faith, obedience, and kingdom, of God. Most mercifully are we directed to ponder the path of life; for the natural, the proper, the inestimable, consequence is, that all our ways will be ordered aright.

2. The same observations teach us the pre-eminent Folly of those, who neglect Religious Meditation, especially the examination of themselves.

In the minds of these persons, instructions from abroad will be like furniture, thrown into a garret; out of place, and out of use; incapable, until it shall have been arranged in its proper order, of being applied to any valuable purpose. In these minds also, nothing good will be either strongly felt, or habitually exercised. Every moral, every valuable, thing, whether a truth, a precept, or an affection; will, in such minds, float at random, as the down of the thistle through the atmosphere. In the moment of its appearance it will vanish. The best purposes, the firmest resolves, of such minds, are mere abortions; and exist only to expire.

Men of this character can never become possessed of self-knowledge a kind of knowledge so useful, so excellent, that even the Heathen supposed the precept, enjoining it, to have descended from Heaven. If they are deformed by sin; if they are in the most imminent hazard of ruin; they can never know this, as it ought to be known. They can neither understand, nor feel, their real guilt, their real danger, or the real necessity of providing for their escape. They are, therefore, utterly unprepared to turn from the error of their ways, and to save their souls alive.

There are in the Christian world men, who, under the influence of strong convictions of conscience, and with the aid of that anxious investigation of themselves, which always accompanies such convictions, have by the influence of the Holy Ghost been turned from darkness to light, and from the power of satan unto God; and who, yet, have afterwards become lukewarm in religion, and, with a Laodicean spirit, in a great measure ceased to commune with their own hearts. All these persons linger at the point, where they originally stood; and yield up both the means, and the hopes, of improvement in the Christian character. I do not intend, that this is

absolutely the fact: for no Christian is absolutely destitute of selfexamination. But, so far as this destitution exists, he, who is the subject of it, will cease to keep his body and spirit in subjection; to grow in grace; to acquire peace of conscience, and joy in the Holy Ghost.

Why do sinners refuse to examine themselves; and to gain the blessings to which this conduct gives birth? Plainly because they are too slothful, or too much alarmed at the thought of uncovering the mass of sin and guilt in their hearts. Thus they would rather decline every hope of good, than encounter the labour of searching themselves, or turn their eyes upon the dismal prospect within. The latter is the usual and predominant evil. The picture is too deformed; too dreadful; and, sooner than behold it, they will run the hazard of damnation. But is not knowledge always better than ignorance? Is not truth always more profitable than delusion? To know the truth, in this case, might prove the means of eternal life. To continue ignorant of it cannot fail to terminate in their ruin. What folly can be more complete than to hazard this tremendous evil, rather than to encounter the pain of looking into ourselves: a pain, abundantly overpaid by the profit, which is its certain consequence. Such persons hoodwink themselves; and then feel safe from the evils of the precipice, to which they are advancing, because they cannot see their danger. They make the darkness in which they grope, and stumble, and fall.

3. These observations also teach us, that this neglect is inexcu sable.

Meditation on every moral and religious subject is always in our power. Every man is able to look into himself; and into every moral subject, concerning which he has been instructed. Nor is the performance of this duty attended with any real difficulty. The motives to it are infinite. God has required it: our own temporal and eternal interest indispensably demands it. The benefits of it are immense. Sloth only, and a deplorable dread of knowing what we are, can be alleged in behalf of our neglect.

But to how low a situation must he be reduced, how forlorn must be his condition, who can plead for his conduct, in so interesting a case, no reasons but these! Can these reasons excuse him even to himself? Will they excuse him before the bar of God? What can even self-flattery, with her silver tongue, allege in his behalf, but that he is too slothful, or too indifferent to the command of God. This is worse than the wretched plea of the unprofitable servant in the parable. Even he was able to say, that he thought his Master was an austere man, and hard in his requisitions.

But whatever may be thought of these excuses, let no sinner pretend, that he has laboured for eternal life, until he has thoroughly examined his heart, and devoted himself to religious con.