separate in association, spirit, and conduct? I have had the watchful eye of my pastor upon me, and have received his admonitions publicly and privately, and am I the better for this, and a comfort to his heart? As respects the world,

Has the end of my

what good has it derived from me? profession been accomplished in reference to the unconverted part of mankind? What have they seen in me calculated to subdue their prejudices against religion, and to conciliate their affection to it? Have I shown them the light of truth, the beauty of holiness, and the power of love? Like a lesser magnet touched by the mighty loadstone of Mount Calvary, have I drawn men to Christ? Are there any who in looking to me, will say, there is the instrument of my conversion?"

Such interrogatories as these ought to be pressed home by every professor on his conscience at seasons, and such should frequently occur, of solemn examination into the state of the soul.

It may be, that some will read these pages who have not yet publicly professed faith in Christ, although they have reason to hope that they possess it? But why not profess it? Have you considered our Lord's demand, Mark viii. 37; or the apostle's declaration, Rom. x. 8? Sit down and study those passages-ponder them well-apply them to your own case: and will you any longer believe secretly, when required to profess publicly? "I am startled," you say, "at the vast comprehension of a profession." True, it is vast: but it is demanded of you: yes, both the possession and the profession. "I am afraid I shall disgrace my profession if I make it, as many have already done." True, they have: millions of souls have been helped on to perdition by the misconduct of nominal Christians: and you ought to tremble at the idea of adding to the number: but God's grace is sufficient for you. The way of duty is the way of safety, and

of

none are so likely to be kept from falling as they who enter on their course with a holy fear of falling. Besides, are you not dishonouring God by making no profession, and are thus guilty of the inconsistency of actually doing wrong lest you should do it? 'But I can go to heaven without making a profession." How do you know that? Perhaps not. It may be necessary for you, although some others may have reached the heavenly shore without it. It is not for us to say any obvious duty, "I can go to heaven without it." Not that I mean to insinuate justification is by works; or, that absolute perfection is essential to salvation—but what I mean is this; God requires obedience in all cases of known duty, and where we make exceptions, he may be so displeased as to give us up to ourselves, and leave us to turn back again to the world. "But if I make a profession I shall displease my friends." "Whoever will come after me, let him deny himself and take up his cross and follow me. For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it. For what shall it profit a man if he shall gain the whole world and lose his own soul, or what shall a man give in exchange for his soul? Whosoever, therefore, shall be ashamed of me and my words in this adulterous and sinful generation, of him also shall the Son of Man be ashamed when he cometh in the glory of his Father, and with his holy angels." Mark, viii. 34-38. This is unbending, awful language. What is the favour or displeasure of friends to this? Is there aught in the fear or frown of any mortal under heaven, that should deter us from our duty in the view of such a peril as this?

"But my parents or my husband do not make a profession, nor are they fit for it, and they would not like for me to join the church without them, and I should scarcely like it myself." If they will not go to heaven, should that allow

you to reject any of the means that help you thither? If they will not honour Christ, should that hinder you from doing it? Will you disobey the Saviour out of compliment to any earthly friend whatever? It is your duty, your solemn duty, and is it better to please men or God? Perhaps your decision in this matter may be blessed to them. If not, you are to do what is right without considering consequences.

Abandon excuses and objections then, and confess with the mouth, even as God has given you grace to believe with the heart.

CHAPTER III.

THE DANGERS OF SELF-DECEPTION.

THE professors of Christianity may be divided into three classes, the sincere, the hypocritical, and the self-deceived. Of the second class there are very few. I have rarely met with them. It is not often that any one attains to such a pitch of audacious and disgusting wickedness, as to make for some sinister purpose, a profession, which at the time, he knows to be false. But while there are few that are intentionally deceiving others, there are very many who are unconsciously deceiving themselves. Alarming consideration! To be self-deceived in a matter of such tremendous importance as the salvation of the immortal soul! To suppose that we are justified before God, while we are under the condemnation of his righteous law; that we are truly regenerated, while we are still in an unconverted state; that we are the children of God, while we are the children of the devil; and that we are travelling to heaven, while each day, as it passes, leaves us nearer to the bottomless pit! The very possibility of such a case should rouse our lukewarm souls, excite all our fears, and put us upon the most cautious and diligent examination.

PROFESSION IS NOT POSSESSION.

This common, hackneyed, yea, true and impressive sentiment, is thus put out by itself, in bold and prominent relief, that it may attract the reader's attention, and come upon his heart and conscience with all possible emphasis. A church

member is not necessarily a real Christian; and outward communion with the members, is no certain proof of vital union with the Divine Head. It is to be feared that fatal mistakes are made by many on this momentous subject. Among those who pay little or no attention to religion, it is very commonly supposed, that dying is somehow or other to fit them for heaven; that some mysterious change is to pass upon them then, by which they shall be meetened, for the kingdom of glory; as if death were a converting ordinance, instead of a mere physical change; a sacrament of grace, instead of a mere dissolution of our compound nature. Others attach the same mistaken notion to the act of uniting with a Christian church, making a profession of religion, and receiving the Lord's Supper, is in some way or other to effect a change in them, and by a process of which they can form no definite idea, make them true Christians. But there are others, who, better taught, attach no such incorrect opinions to church fellowship; who admit the necessity of faith and regeneration, as perquisities to communion, but who, after all, deceive themselves in the supposition that they possess those qualifications.

FIRST.-I shall prove that such self-deception is not only possible, but frequent.

This is evident from the many warnings against it, contained in the apostolic writings. "Be not deceived," is an admonition thrice repeated by Paul, in his first epistle to the Corinthians.--Chapter iii. 16; vi. 9; xv. 33. How impressive is his language to the Galatians, "If any man think himself to be something, when he is nothing, he deceiveth himself."--Galatians, vi. 3. The apostle James follows up the same subject. "Do not err my beloved brethren-Be ye doers of the word and not hearers only, deceiving your own selves."-James, i. 16, 22. What solemn admonitions are in other places given on the work of self-scrutiny! "Examine