difficulties. I will mention two which are perhaps the

most common.

The first is, when persons, who are sensible of no real change in their views and feelings, attempt to collect evidence when no evidence exists. Such persons, being ignorant of their own hearts, may, perhaps, be resting in the externals of religion. Here it may be proper to observe, that let the external conduct be ever so correct, if the feelings of the heart do not correspond with the rules of the gospel, it can be no evidence of a justified state. On the other hand, let a person's experience be ever so satisfactory to himself, yet if his general conduct does not comport with the rules of the gospel, this can be no evidence that he is a christian. Works without faith are dead works. And faith without works is a dead faith. Gospel faith and practice are inseparably connected. Persons may, and often do, for a long time search for evidence when it does not exist. It is not to be taken for granted that the result of every examination will be favorable. Thousands may flatter themselves that they are christians, when they are not. And although in some cases there may be a real difficulty in deciding on which side the evidence preponderates, yet in many cases the evidence against is clear and decisive, and the persons could not fail to see it, if they would look at the subject with candor, and with a sincere desire to know the truth. In such cases the whole difficulty lies in a reluctance to give up an old hope. The individuals concerned are unwilling to believe that their case is so bad. They cling to their old hope, for fear they shall never find a better.

The other difficulty to which I referred, exists in such a case as this. A person is sensible of an important change in his views and feelings, but for want of information, is unable to discriminate between true and false religious affections. He has new views, new sorrows and new joys, and has no doubt that a change of some kind has taken place. But is this the change required? Is it regeneration? This is the question which he finds it difficult to decide. Although it may often be difficult for a person to determine, on the whole, that he is a christian, yet in some cases it might not be difficult for him to determine that he is not. There are certain infallible marks of an impenitent state laid down in the Bible. The following are some. "The works of the flesh are manifest, which are these; adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revelings and such like: of the which I tell you before, as I have told you in times past, that they which do such things, shall not inherit the kingdom of God." Again. "Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." While a person lives in the indulgence of any one sin here enumerated, it will be of no use for him to search for evidence that he is a christian.

Let us now consider the positive evidences of regeneration.

The true christian loves God. "He that loveth is

born of God, and knoweth God." Here is something new-something pleasant and delightful. Now the question is not whether he possesses love of any kind, but whether he loves God for what he is in himself— whether he is pleased and delighted with his moral character, because of its excellence. If this is the case, it will be the language of his heart: "Whom have I in heaven but thee; and there is none on earth that I desire besides thee." He who has no love to God should conclude that he is a stranger to piety; for "he that loveth not, knoweth not God, for God is love."

Again-the true christian believes in Christ. He receives him as his Saviour and rests alone upon him for salvation. In himself, he is lost and justly condemned to everlasting death, and he despairs of all help from every other quarter. But now the Saviour is unspeakably precious. He sees a beauty in his character, and a glory in the plan of salvation, which fills him with joy unspeakable and full of glory. He counts all things but loss for the excellency of the knowledge of Christ Jesus, his Lord. He is willing to commit his soul, his eternal all, unreservedly into his hands. Of the power and willingness of the Saviour, he has no doubt. The only question with him is, am I willing to embrace him, and trust in him?

On the other hand, the person who says in his heart, that he would trust his soul in the hands of Christ, if he knew that he would save him-who thinks that he is willing, and that Christ is not; has no evangelical faith, and no good evidence of an interest in Christ.

Again. The true christian possesses evangelical repentance. "Blessed are they that mourn, for they

shall be comforted." Here the question to be decided is not simply, whether a person has sorrow on account of his sins; for there are two kinds of sorrow-selfish sorrow, or the sorrow of the world which worketh death; and godly sorrow which worketh repentance unto salvation not to be repented of. Selfish sorrow for sin, which arises from the fear of punishment, is the sorrow which Judas felt when he had betrayed innocent blood, and the sorrow which the lost spirits in hell will feel to all eternity. But godly sorrow, or true repentance, flows from supreme love to God. It implies hatred of sin, on account of its own odious nature. The true penitent has a broken heart, and this is his language: "Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son." "Against thee, thee only have I sinned and done evil in thy sight." Though forgiven of God, he feels as if he could never forgive himself. The true penitent may sometimes doubt whether his repentance is genuine; but he who has no repentance-no sorrow for sin whatever, need entertain no doubt respecting his spiritual state. He may know that he has no interest in the divine favor; for "except ye repent, ye shall all likewise perish."

Again. The true christian loves the duties of religion. "This is the love of God, that we keep his commandments, and his commandments are not grievous." He loves to read the scriptures, to meditate on divine truth, to pray and to practice all the duties of religion. He feels differently at different times, but that he takes delight in these things, he has no doubt. The only question with him is, whether he attends to these things out of love to God, and a supreme regard to his glory;

or whether it is merely to quiet conscience, and to build up a self-righteousness. He knows, for example, that he must maintain secret prayer, or give up his hope. Now it is proper for him to inquire, whether he does not continue the practice without any love to God, merely to keep alive his hope. If he has grace in his heart, he will delight in the law of the

It will be the language commandments above

Lord, after the inward man." of his heart: "I esteem thy gold, yea, above fine gold." If there were no future state, he would be unwilling to give up his present pursuits. He would still love to meet with the people of God, to read and hear his word, to pray and praise.

He would still speak of the glory of the Redeemer's kingdom, and talk of his power. On the other hand, he who does not delight in these things, but uniformly esteems the service of God a weariness and a burden, and more especially, he who lives in the constant neglect of known duty, need not doubt as to his character in the sight of God. He may know that he is in the gall of bitterness and bond of iniquity. For " he that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him."

Again. The true christian loves the brethren. “We know that we have passed from death unto life, because we love the brethren.” Here is danger of deception. Perhaps no person, whatever may be his character, can help respecting and approving of the christian character. Virtue is certainly preferable to vice. To the truth of this sentiment, the judgment and conscience of every sinner are constrained to give their assent. The person will scarcely be found, who