of mind, our growth in grace, are intimately connected with close self-examination; yet, how easily are we discouraged by obstacles. which the enemies of our souls may interpose; and how hastily do we run through the duty, deriving no satisfaction, but only enveloping the mind in still deeper gloom. After one or two such superficial trials, some will give up the duty as impracticable, and live along in doubt, and die, perhaps, in distressing uncertainty.

We are less thorough in this spiritual investigation, than we should be in almost any other subject. No wonder, then, that we make such slow advances in self-knowledge; no wonder, that it is generally viewed as impracticable, when so superficially performed. When you, my young friend, enter upon this duty, make, I entreat you, sure work with your soul; explore the secret motives, and analyze the evanescent feelings. If it cost years of persevering labour, ascertain, if possible, whether you have an inheritance on high. May God, by his Spirit, assist you, and make you suc cessful.

LETTER XIV.

I OBSERVED, in my last, that we were in danger of being superficial in the work of self-examination. There will be a strong temptation to this, from our natural indolence, as well as the difficulties to be overcome. Hence, you will find few Christians, who make this duty a serious and indispensable business. A little hasty catechising, just before they celebrate the Lord's Supper, is all that is deemed necessary. Two or three months may intervene, during which, the soul, and its momentous affairs, are comparatively neglected. When again summoned to renew their vows, over the melting memorials of a Saviour's love, they begin to think of some preparation; but one moment steals upon the heels of another, and the business is deferred, until the hour when the inviting bell is calling them to the feast. Then, all is agitation and hurry, when all should be calm, collected, and contemplative. They leave to themselves, perhaps, a few moments, to extricate the soul from a tumult of cares; and after an ineffectual and superficial attempt at

self-examination, they go tremblingly in doubt, or fearlessly in cold-hearted presumption.

Such is the character of many who profess to be aiming at the crown of glory. They do not sit in judgment on the internal man, as did David, when he threw open the chambers of his secret soul, and exclaimed, "Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting." It is mere half-way work with them. Conscience prejudges and condemns. To silence her clamours, it is necessary that they make, at least, a show of self-examination. But when they take up the sacred record, they find so little there, which can be honestly appropriated in their favour, that they are obliged, if they would glean any thing for their encouragement, to misinterpret and misapply its meaning. When they meet with such a sweeping declaration as this, "If any man love the world, and the things that are in the world, the love of the Father is not in him;" when their eyes glance at so discriminating a text, they employ a ready sophistry, to modify its severity, or avert its application.

There is, recollect, a strong temptation to be

partial in this important work. Self-love, prompts us to look more eagerly for the favourable, than the unfavourable evidence; and gives us a greater readiness in applying the former than the latter. It is an object with our spiritual enemies, to flatter us into a belief of our good estate, that we may omit our watch, and indulge our vain-confident expectations. Thousands are, by this means, led blind-folded down to ruin.

The superficial Christian, seizes the most equivocal evidence. It will not take much to persuade him that all is safe. If a vast amount of scripture is against him, and he can yet find but here and there a single text, whose aspect in his case, is, to say the least, doubtful, how eagerly will he grasp it, and cast it into the favourable scale. It is, with him, a principle, to be satisfied with the least possible testimony. He will make one text, which he supposes to be in his favour, neutralize a hundred others, which are most unequivocally against him. Hence you will sometimes hear professing Christians declare, that were it not for this one text, "We know that we have passed from death unto life, because we love the brethren;" they should be driven to despair.

This may, indeed, be the language of a sin cere disciple; of one who walks in darkness, but who goes mourning over his personal deficiency. Far be it from me, to discourage such. This precious text was recorded by the compassionate Spirit, for him; and often, when the billows were high, and the prospect all darkness, it has beamed like a star of hope upon his trembling soul, and saved it from despair and death. But, when I hear it quoted by a thoughtless, worldly-minded professor, I account it a sad mark against him. Is this the only text, to which he can cling? Let him recollect, that the same apostle also said, "By this we know that we love the children of God, when we love God, and keep his commandments."

The superficial professor, seems determined, if possible, to make the Bible speak in his favour. He comes not to that infallible touchstone, with a sincere desire to probe his heart, to examine the reason of his hope, and to scrutinize the foundation of his confidence. He comes not, with a resolution to make thorough and impartial work; but to make the word of God, like the fabled oracles of heathenism, speak a language ambiguous and equivocal.

Now, my young friend, be thou of a different