like this, it is, indeed, worth while to think.

In this process of self-examination, we should, among other subjects of enquiry, put to our own hearts these two questions: are we happy ourselves, are we beloved by our fellow creatures if we are really contented, it is no mean evidence that we have a right to be so: if no human being is in a state of hostility against us, it is presumptive evidence, that we have given no occasion of offence; by tracing up our miseries we shall arrive at our vices; and by putting on the feelings of our enemies, and entering into their views of our conduct, we may make their hostility a motive for compensation, and a mean of improvement.

In self-examination I would have a man think of death; he should ask his own heart, if he is afraid of death, why he is

afraid of death? what he has done to

make it an object of fear? what he could do to make it an object of hope in what way he can make ready to appear before his Saviour, and all the host of Heaven, at the sound of the everlasting trum

pet, when the Heavens, and the earth are expiring? The use of self-examination is to prepare for the worst, to place ourselves in other situations, and other circumstances, before they really exist, that we may meet them with the proper energy, when they are brought round by the revolutions of the world. The business is to think of sickness in health, to reflect upon old age in youth, to remember death in life, to think of the necessity of rendering an account now, while perfect freedom of action remains: to feel that these are not situations which may happen, but situations which must happen. Consider the life which human beings lead, and tell me if there are many men who put these things faithfully, and strongly to their own hearts: Look at a young man in all the flower, and freshness of youth; he acts, and he thinks, and he speaks, as if that condition of body was ever to remain; he forgets, when his strength is gone, and his nerves are trembling with old age, that another set of opinions, congenial to the mouldring frame, will get possession of his mind; and that all his animal bravery, and animal happiness,

will vanish as the machine decays by which it was put in action; so with injustice and oppression, when a poor man is ground to the earth, when the wealthy Ahab says, "His vineyard shall be mine; there is no judgment for the poor; I am the Lord of the earth;" how foolish to forget that God sees it all, that the great day will come, when the oppressor will be turned into the criminal; when the master will find a greater master than he; when every wildness, and wantonness of power, will be subjected to the searching eye of omnipotent justice therefore, the use of self-examination is to see all these consequences remotely, and at a distance, to measure them fairly, and to deliberate duly upon them, while we are yet secure; not to determine upon actions which must affect our future lives, and endanger our salvation, through the influence of feelings, which will cease with that portion of existence from which they spring, and to which they are appropriate; but the truly evangelical habit of self-examination, will teach us to consider the life of man in all its' parts, and under all its revolutions; will teach us to diminish those sufferings with

which it concludes, by moderating those enjoyments with which it begins, and enable us to endure that awful responsibility which awaits us in another existence, by inuring us to justice, and righteousness, in this.

In entering into this species of judgment with ourselves, we must resolve not to be deceived; the scriptures do not only say, try thy heart, but try thy heart diligently; meaning thereby, that men are subject to every species of deception in this exercise, and that nothing can render it edifying, but an honest, and manly resolution to get at the truth; to examine into such matters falsely, and feebly, is only to disturb pleasure, without improving godliness; it only renders sin bitter, without bringing us nearer to righteousness; therefore, the affair is to be insisted upon earnestly, and subjected to calm révision; and every habit is to be encouraged, which can render a man candid, and impartial to himself, for wretched indeed is the state of that man, who enquires only to approve, and who throws a veil over the dangers of sin, by the mockery of pious investigation.

I have laid some stress, through the whole of my discourse, upon the necessity of systematic, and intentional self-examina tion, which I have done for two reasons** because self-examination, which arises from accident, is often too late, or it may not take place at all: Some men pass through life, without meeting with any serious, and warning visitation of God; they pass through life, therefore, as ignorant of themselves, as of any human being, with whom they have never held the smallest intercourse; there are men, who come near to the grave, without having once entered into their own hearts, or having the slightest conception of that system of passions and feelings, which is going on there, and working their ever lasting happiness, or destruction. Many a man dies, possessing all other knowledge than the best; master of the secrets of nature; deeply versed in the habits of mankind; great in the science of governing; completely ignorant of himself; not knowing, to the hour of his dissolution, whether he is the child of sin, or the servant of Christ.