faith unfeigned." Let us I say, thus examine, are we in perfect charity with our neighbours; and do we exercise ourselves to have a conscience void of offence towards God and man? "Beloved" saith the Apostle, "if our heart condemn us not, then have we confidence towards God."

Yet, be it ever remembered, these questions should be put as they apply to frail and fallen creatures, who are not to consider themselves as being already perfect, however strong may be their "faith and hope in God;"-however they may have sought through the Spirit's aid, to "purify their souls in obeying the truth,” and to "be holy even as He which hath called them is holy." If, upon a strict examination, conscience do not pronounce, as most assuredly no man's conscience can, that our lives have been in every respect conformable to the standard of Gospel duty, then are we to enquire diligently whether a sense of our sacred and moral obligations-a sense of our duty to God and man, and of our future responsibility at the judgment seat of Christ-be leading us to strive to correct our failings, to repent and amend our lives; and whether all this be the result of a firm conviction of the truth of the Gospel, of an entire distrust of ourselves, and of a sure and steady reliance on God's mercy and promises through Jesus Christ?

If such be our condition, though weak and

A

unprofitable servants, still we need not despond. If we do "truly and earnestly repent us of our sins past, if we sincerely intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways," his blessed Word assures us that we shall not be rejected; and that "them who thus come unto Him, through Christ, he will in no wise cast out." sense of manifold imperfections, -a distrust of spiritual attainments and proficiency-a diffidence in himself, will always characterize the sincere and humble Christian. Agreeably to St. Paul's exhortation, he is not "high-minded, but fears:"-he fears, as did the Apostle himself, lest after all his endeavours he should finally come short of the glory of God; and therefore, whatever progress he may hitherto have made, or however he may already have grown in grace, and in the knowledge of his only Lord and Saviour, he will still labour diligently to "make his calling and election sure."

I know that upon this subject a persuasion exists very different from this-and very different, too, from anything warranted by Scripture. The persuasion to which I allude is, that the true followers of Christ are always favoured with certain inward feelings or convictions of their being in a state of salvation from which they cannot fall-and that these feelings are a sure-nay the only sure proof of a sound and saving

faith. Hence they are led to pronounce themselves exclusively the favourites of Heaven-the redeemed of the Lord, his elect, his predestined people. But if our internal feelings alone are to be considered as a sufficient criterion by which to judge in such cases,—say, what is the heresy -what the superstition, that might not lead its votaries to lay claim to it? St. Paul himself, it is evident, did not rely upon these internal feelings or suggestions; but he "endeavoured to keep his body in subjection, lest having preached to others, he himself should be a cast-a-way." He did not boast of his state in Christ as being positively ascertained and determined. On the contrary, he says,-"not as though I had already attained, either were already perfect." When in defence of his apostolical mission, he is brought to the unwilling necessity of boasting of himself, he does not dwell upon his inward assurances and absolute convictions of acceptance with God, but he recounts the labours, the persecutions, the dangers which he cheerfully encountered, as a diligent and faithful minister of Christ-thus teaching, by an obvious inference, that religious experience, without moral practice, will be of no avail.

Not a single passage, not a single example, indeed, can be cited from the whole New Testament, to prove that any disciple of our Lord ever considered his sins to be forgiven and his

salvation assured, merely from his own feelings of divine influence, and what passed within his own breast. And what shall we say then of those persons, who presume to limit the mercy

of

Jehovah, and pronounce a harsh and severe sentence against all who do not pretend to any such internal impressions and convictions?

Our blessed Lord himself declares, “If I bear witness of myself, my witness is not true." And in the Acts of the Apostles, many signs and wonders are recorded in evidence of spiritual influence; but not in any one instance, the mere inward emotions either of the preachers or their

converts.

We do not attempt to deny that a feeling of immediate and sensible assurance of God's favour, so impressed upon us, that we can certainly distinguish it to be of divine original, from the manner in which it affects us, may, by a special mercy, be vouchsafed. But we do most strenuously deny that such a feeling is anywhere in Scripture made necessary. And we hesitate not to assert, that all such impressions are imaginary and deceitful, unless they be accompanied with that one which the Apostle experienced and mentions, when he says, "our rejoicing is this-the testimony of a good conscience, that in simplicity and godly sincerity we have had our conversation in the world."

Does a Christian then desire to be informed

of his religious proficiency, and to ascertain his prospects, through Christ, of eternal salvation? Let him consult his own heart-let him appeal to his conscience-let him prove the soundness of his principles by the integrity of his practice: -a practice springing from "a true and lively faith"-a practice measured by the Gospel, the only sure and unerring standard. Let him prove the sincerity of his faith by the excellency of its evangelical fruits. These are evidences which can never deceive. When a man's life is changed from a course of sin to the paths of righteousness, the power of divine grace is plainly visible; and he may rest assured that his heart is renewed and converted unto God. He can adduce his obedience, imperfect though it be, as a proof of his conversion ;-his "conscience bearing him witness," he knows for a certainty that he is under the direction and influence of God's Holy Spirit; for he exhibits in his life the most excellent fruits of that Spirit, in all goodness and righteousness, and truth-in fearing and serving God, in exercising every act of kindness and charity towards his neighbour, and in the temperate government of all the passions and desires of his heart. And with this blessed conviction, that "it is God that worketh in him,” it will be his constant and prayerful endeavour to "grow in grace" to "go on unto perfection :"-incited to press forward by the encouraging declaration