ness of Christ, in whom, through believing, he is pardoned and accepted? Thus the process of self-examination, even if it be a humbling one, as leading to the fuller discovery of guilt and imperfection, is, nevertheless, an invigorating exercise for the soul, if it produce a fuller dependence upon Christ, a more vivid recognition of the need which there is to depend on Him as the Alpha and the Omega, the Author and the Finisher of our faith.

Admitting, then, that self-examination is an unquestionable duty, and a powerful mean of grace; the practical inquiry before us relates to the subject-matter of self-examination, and the frequency with which the duty ought to be performed. In speaking then of the topics for self-examination, I would observe there are two main points which should ever be borne in mind in this exercise we have to ascertain both the reality and the progress of our spiritual life. Selfexamination should be directed with a view

to discover, 1. Whether we are, in truth, the disciples of Jesus? and, 2dly, Whether, if disciples, we are walkimg worthy of our vocation? What is it, then, to be a disciple indeed? Oh, think not this an unimportant or an unnecessary point of inquiry. Men may be easily deceived; others may reckon us disciples, although in God's sight we have but a name to live and are spiritually dead. Nay, we may deceive ourselves; and easily, though falsely, imagine, that because we have knowledge, profession, gifts, and the reputation of our fellow men, therefore we belong to Christ, and are actually in the faith.

But mere profession is not piety; and morality, howsoever exalted, is not by itself piety; and church-membership and participation of church ordinances, and religious sentiment and fervour, and an outwardly blameless life, these are not piety. There may be the perfection of knowledge, and of gifts, and the comely adornment of all that is amiable and attractive to the eye of man,

and

yet the

person who is possessed of these may have neither part nor lot in the matter, and be far from the kingdom of heaven.

To be a disciple indeed, is to have been wholly divested of self, and intimately united by faith to the Saviour; it is to have been convinced of one's lost and perishing condition by nature and by practice; it is to have been led, in a trembling sense of guilt and unworthiness, to repose upon the finished atonement and righteousness of Jesus as the only plea for pardon and for acceptance; it is to have had the heart changed by the mighty operation of the Holy Ghost; the will conformed to the Divine will; the affections elevated from the ensnaring influence of earthly things, and fixed supremely upon God as the satisfying portion of the soul; it is to have been weaned from the love of this present world and brought to pursue with steadfast zeal the race which the Gospel sets before us; it is to have em

barked upon a warfare against the sinful lusts of the flesh, and the temptations of the world and the devil; it is to have chosen Christ for our Lord and Master, our Saviour and King; it is to walk by the guidance of the Spirit; to aim, in dependence upon His aid, to perfect holiness in the fear of God, and daily to exhibit the life of a stranger and pilgrim whose home is in heaven, and whose rest is beyond the grave.

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To ascertain whether we have these marks of true discipleship; to determine our real standing in Christ, whether we can say, as with the Apostle of old, Lord, thou knowest all things; thou knowest that I love thee;" this is the first object of a Christian's self-examination.

Let it be supposed, however, that this point is satisfactorily ascertained; the business of self-examination does not end here. To acquire meetness for heaven is no trifling or momentary employment; every

1 John, xxi. 17.

Christian grace, be it faith, hope, love, meekness, zeal, knowledge, or any other of the manifold fruits of the Spirit, has to be developed and matured. It is the advancement of this process which, properly speaking, constitutes growth in grace. Self-examination must be resorted to in order to detect where there is most of failure; where there is least satisfactory progress; what is the sin which most easily cleaves to us; what is the temptation which most frequently prevails; where we have most need of vigilance or of perseverance? In the business of selfexamination the Christian must strive to ascertain where he most fails of what might be justly expected of him; how far he is coming short of the great end which, as a disciple of Jesus, he has proposed to himself; in what point he is most wanting, as one whose untiring aim it should be to make his calling and election sure. Need we add, that each discovered failure should afford fresh ground for deep humiliation,