because God would have it deeply impressed on all, that good works are the only satisfying evidence that we are truly possessed of grace in the soul. It is by our practice that God judges us here on earth, and it is by our practice that he will judge us all at the great and final day.

2. In view of this subject let all examine themselves, whether their grace is real and sincere. Let every one diligently and prayerfully ask, whether their graces all tend to practice, and are seen from day to day in the life and conduct. But here even some truly godly persons may be ready to say, that if they judge themselves by their practice, they must condemn themselves, for they fail so much and so frequently, and are so often wandering out of the way, that at times it scarcely seems that they can be the children of God. But to such I answer, that persons who try themselves by their practice, may find that they greatly fail every day, and are often wandering out of the way, and yet they may really see no just cause in their practice to condemn themselves. For when we speak of a life of Christian practice, and when the Scriptures speak of the course of life as

Christian, the meaning is not, that the life is a perfect and sinless life. On the contrary, a Christian's life may be attended with many and exceeding great imperfections, and yet be a holy life, or a truly Christian life. It may be such a life as to clearly, and even necessarily show, that the grace which the individual has, is of the kind which has a tendency to holy practice. His fruits may be such as to be good evidence of the good nature of the tree, and his works such as to show his faith. And if you ask for still further light, then I would say, whatever your imperfections and failings may be, examine yourself whether you find the following evidences of your grace being of that kind which tends to holy practice.

First, Has your supposed grace such influence, as to render those things in which you have failed of holy practice, loathsome, griev ous and humbling to you? Has it such influence in your mind as to render your past sinful practices hateful in your eyes, and has it led you to mourn before God for them? And does it render those things in your conduct that since your supposed conversion have been contrary to Christian practice, odious in

so that the world seemed as nothing and vanity to him, and yet if in practice he seems as violent after the world as ever, and a great deal more earnest after it than he is after heavenly things, such as growth in grace, and in the knowledge of God, and in duty, then his profession will have but little weight in comparison with his practice. And so if his conduct shows that he thinks more of treasure on earth than of treasure in heaven, and if when he has got the world, or some part of it, he hugs it close, and appears exceedingly reluctant to let even a little of it go for pious and charitable uses, though God promises him a thousand-fold more in heaven for it, he gives not the least evidence of his being weaned from the world, or that he prefers heavenly things to the things of the world. Judging by his practice, there is sad reason to believe that his profession is in vain. The same is true, also,

8. Of the spirit of Christian love to men, that this also tends to holy practice.-If the spirit of love to man be sincere, it will tend to the practice and deeds of love. That is a hypocritical, and not a sincere love, that appears only in word and tongue, and not in

deed; but that love which is sincere, and really a true love, will be manifest in the deeds, as says the Apostle, "My little children, let us not love in word, neither in tongue, but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him," 1 John iii. 18, 19. No other love to brethren, except that which shows itself in deeds of love, will profit any man. "If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be you warmed and filled, notwithstanding ye give them not those things which are needful to the body, what doth it profit?" James ii. 15, 16.

Experience shows, that those who cherish a sincere love toward others, are ready both to do and suffer for them. We are very ready to believe that parents love their own children, because this is natural; and such a love generally prevails throughout the world. But incredible as it is that a man should not love his own children, yet if there was a father that beheld his child in suffering circumstances, and would not put himself out of the way to relieve him, or that did not ordinarily treat his children with consideration and kindness,

your eyes? And is it the great burden of your life, that your practice is no better? Is it really grievous to you, that you have fallen, or do fall into sin; and are you ready, after the example of holy Job, to abhor yourself for it, and repent in dust and ashes, and like Paul to lament your wretchedness, and pray to be delivered from sin, as you would from a body of death?

Second, Do you carry about with you, habitually, a dread of sin? Do you not only mourn, and humble yourself for sins that are past, but have you a dread of sin for the future? And do you dread it because in itself it is evil, and so hurtful to your own soul, and offensive to God? Do you dread it as a terrible enemy that you have often suffered by, and feel that it has been a grievous thing to you heretofore? And do you dread it as something that has hurt, and wounded, and stung you, so that you would see it no more? Do you stand on your watch against it, as a man would keep watch against something that he dreads, with such a dread as led Joseph to say, "How can I do this great wickedness, and sin against God?" Genesis xxxix. 9.

Third, Are you sensible of the beauty and