Other persons depend much on the regularity of the process with which their distresses and consolations have existed; and in the conformity of them to such a scheme and history of these things as they have found in books, or received from the mouth of acknowledged and eminent Christians. In the Sermon on the Antecedents of Regeneration, I observed that this work is in its process almost endlessly various. But, in whatever manner it exists, the manner itself is of no consequence. Should we have exactly the same succession of distresses and consolations experienced by ever so many of the most distinguished saints, and yet our affections, instead of being evangelical, be merely natural; the order of their existence could never prove, that we were Christians; for we should still be sinners. The nature of these affections, and not the order, is the great concern of all our self-examination.

2. Zeal in the cause of religion is no evidence that we are or are not Christians.

Men, we all know, are capable of exercising zeal in any cause, niproportion to the degree of interest which they feel in that cause. We also know, that there is a zeal which is not according to knowledge.' All persons naturally ardent become zealous about every thing in which they are once engaged; and especially when they are opposed. Christians are zealous in the cause of religion; Deists and Atheists in the cause of infidelity; Jews in that of Judaism; Heathens in that of idolatry. The Ephesians were zealous for the worship of the great goddess Diana; St. Paul and his companions for that of the true God; the Anabaptists at Munster, for the wild reveries taught by their leaders; and thus concerning innumerable others. Nothing is more evident than that zeal was not, in most of these cases, any proof of piety in those by whom it was exercised.

As zeal itself, so the degree in which it exists, is no proof of vital religion. There have been multitudes of persons, whose zeal has prompted them to court persecution. It is not uncommon for members of small and despised sects to believe that the sufferance of persecution is a decisive characteristic of the true church of God; and to solicit it, as decisive evidence that they themselves are members of this church. With these views, they sedulously construe all the kinds and

degrees of opposition with which they meet into persecution. In this manner they regard the sober argumentation with which their opinions are refuted; the most dispassionate exposures of their folly and their faults; the most just operations of law, directed either against their crimes, or to the preservation of the rights of others; nay, even that abstinence from communion with them in their worship, and that refusal to further their designs, which they on their own part claim as indefeasible rights of man. Such persons ought to remember, that all or nearly all classes of Christians, even those whom they most oppose, nay, that infidels, and Atheists, have been persecuted, and that the modern Jews have been more persecuted than any other sect, party, or people now in existence. The sufferance of persecution therefore is no proof that we belong to the true church. Still more ought they to remember, that St. Paul hath said, Though I give my body to be burned, and have not love, it profiteth me nothing.'

3. No exactness in performing the external duties of religion furnishes any evidence that we are or are not Chris

tians.

Few persons have been more exact in this respect than the ancient Pharisees. Yet Christ has testified of them, that they were a generation of vipers.' Under the Christian dis'a pensation, great multitudes of the Roman Catholics, notoriously profligate in many parts of their conduct, have, in various periods of popery, been remarkably punctilious in the performance of these duties. That which was no evidence of Christianity in them, cannot be evidence of Christianity in ourselves.

Many persons are exact in this conduct from the influence of education, and example; many from habit; many from the desire of religious distinction; many because they think this conduct a proof of their piety, and are uneasy without such proof; many because they think themselves in this way only in the safe path to salvation; and many from other selfish In all these things, considered by themselves, there is no religion. Of course, the conduct to which they give birth cannot be evidential of religion.

reasons.

4. No exactness in performing those which are frequently called moral duties furnishes any evidence of this nature.

Multitudes of mankind place great confidence in their care

ful performance of these external duties, as being evidential of their evangelical character, just as other multitudes do in those mentioned under the preceding head; and with no better foundation.

Justice, truth, and kindness, in their various branches and operations, are so important and useful to mankind, that we all readily agree in giving them high distinction in the scale of moral characteristics. Those who practise them uniformly and extensively are universally considered as benefactors to the world, and as invested with peculiar amiableness and worth. Those who violate them, on the other hand, are, from the mischiefs which they produce, regarded as enemies and nuisances to the human race. At the same time, a high degree of importance is given to these duties in the Scriptures. They are greatly insisted on in the Gospel, inculcated in many forms of instruction, commended in the most forcible language, and encouraged by most interesting promises. The violation of them is condemned and threatened in the most pungent terms, and under the most glowing images.

It cannot be surprising that, influenced by these considerations, parents should make these duties a prime part of their instructions and precepts to their children. But when we remember, that the practice of them has in all ages and in all civilized countries been considered as equally and as indispensably necessary to a fair reputation, and to success in the common business of life, we shall readily suppose that these must be among the first things imbibed by the early mind from parental superintendence, and must hold a peculiar importance in all the future thoughts of the man.

Thus taught and thus imbibed, we should naturally expect to see them practised during the progress of life, as extensively as can consist with the imperfect character of human beings. When thus practised, and especially when eminently practised, we cannot wonder to find those whose lives they adorn regarded as persons of real virtue and excellence. What less can be expected? These are the very actions towards our fellow-creatures required by God himself, and dictated by evangelical virtue; a part of the very fruits by which the Christian character is to be known. Why is not he who exhibits them a Christian? Oftentimes also they appear with high advantage in the conduct of persons distinguished

by natural sweetness of disposition, peculiar decency of character, amiableness of life, and dignity or gracefulness of manners; and thus become delightful objects to the eye, and excite the warmest commendations of the tongue. It is not strange therefore that they should have gained a high and established reputation, and should be extensively regarded as unequivocal proofs of an excellent character.

What others so generally attribute to them we not unnaturally accord with, whenever our own case is concerned ; and finding that we are believed by others to be Christians, on account of our good works of this nature, readily believe ourselves to possess the character. We are esteemed, loved, and commended by those around us; and cannot easily believe that the worth which they attribute to us is all imaginary.

Still such a performance of these duties furnishes no proof that we are Christians. For, in the first place, they may be, and often are, all performed from the very motives mentioned under the last head, as being frequently the sources of exactness in the external duties of religion. Secondly, they are often performed by men who violate extensively, or grossly neglect, the duties of piety and temperance, and who therefore are certainly not Christians. Thirdly, they appear to have been all performed with uncommon exactness by the young man who came to Christ, to inquire what good thing he should do to have eternal life.' Yet he lacked one thing;' and that was the one thing needful.'

5. No degrees of sorrow or comfort, of fear or hope, experienced by any person about his religious concerns, at seasons succeeding the time of his supposed conversion, furnish any evidence of this nature.

Sorrow springs from many sources beside a sense of our sins; and from such a sense it may be derived, and yet not be 'the sorrow which is after a godly sort.' We may easily and greatly sorrow for our sins, because we consider them as exposing us to the anger of God, and to everlasting ruin. Our comforts also may flow from other sources beside those which are evangelical. Some persons derive great consolation, and even exquisite joy, from a belief (and that whether well or ill founded) of their acceptance with God; some from the apprehension that they are eminent Christians; some from the

unexpected influx of religious thoughts, and passages of Scripture coming suddenly into their minds; some from what they esteem peculiar tokens of divine goodness to them; tokens which they regard as proofs of the peculiar love and favour of God; some from what they term peculiar discoveries of the glory of God and the excellency of the Redeemer, and of the joys of the blessed in heaven. All these they consider as immediately communicated by God to themselves, because they are his favourites among mankind. There are also other states of mind in which consolations are experienced from other sources; consolations which may exist in high degrees, but which are too numerous to be mentioned at the present.

What is true of the sorrows and comforts excited by religious considerations, is substantially true of the kindred emotions of fear and hope. These can also arise both from true and false apprehensions; and can be either merely natural, or wholly evangelical, or of a mixed nature. As they actually exist in the minds of men, they are, to say the least, often undistinguished as to their real nature by those in whom they exist; and are, I believe, many times in a great measure undistinguishable. Their existence is so transient, they are frequently mingled with so many other views and emotions, and the eye of the mind is often so engaged by the objects which give birth to them, that it becomes extremely difficult to fasten upon their true character.

6. No evidence of our sanctification is furnished by our own confidence.

The truth of this declaration may be easily seen in the fact, that multitudes feel the utmost confidence that they are Christians, who afterwards prove by their conduct their entire des titution of Christianity. All enthusiasts usually confide with undoubting assurance in the reality of their own religion; and generally pity, and often despise, men of a humbler and better spirit, because they do not enjoy such peculiar discoveries, such delightful exercises of devotion, such bright hopes and heavenly anticipations of future glory, as themselves. The Pharisee boldly said, God, I thank thee, that I am not as other men, or even as this publican.' Yet he was a worse man than the publican. A collection of the Pharisees said to Christ, Are we blind also?'

I propose hereafter to consider at some length what is com

VOL. III.