Christians around them.

Persons thus highly fa

voured, notwithstanding some remaining imperfections, to a great degree are freed from the difficulty to which we are now adverting; and may more easily discern in themselves the characteristics of true godliness.

But with the great majority of genuine saints, it is far otherwise. The state of religion in their soul is very imperfect. Their knowledge of divine truth is often narrow and indistinct; their graces are weak; and their practice is too frequently unsteady and defective. In all such cases, who does not see that it must be difficult to perceive the evidence of godliness ? Small objects cannot easily be discerned. Grace, which is like a grain of mustard seed, can scarcely be noticed. But, besides the smallness of their grace, it is often mingled with much that is to be condemned. Exposed as they all are to numerous, and sometimes powerful temptations without; and harassed with struggling corruptions within; their spiritual enemies too often obtain partial victories over them. Every day iniquity in some shape prevails against them. Duty is sometimes neglected, or coldly and carelessly performed. Unholy, or at best, worldly thoughts and imaginations are indulged, the anxious cares of secular business, disturb and unfit the mind for spiritual exercises,—and their heart and affections cleave to the dust. And sometimes they fall into the commission of known sin; and, it may be, fall foully and disgracefully, and for a considerable period appear as if they were

finally abandoned of God. The conduct of David and Solomon, and other saints mentioned in the sacred volume, sufficiently attests this painful and humbling truth. And the biographical accounts of good men who have lived in more recent times, and who themselves have communicated to the world faithful narratives of their general conduct and experience, amply prove their manifold imperfections and sins. The very best of them often adopt the Psalmist's language,—“ Innumerable evils have compassed me about; mine iniquities have taken hold upon me, so that I am not able to look up: they are more than the hairs of mine head; therefore, my heart faileth me."* Nor need we wonder at this, when we hear the most distinguished follower of the Lamb, who ever lived, thus speaking of himself,"The good that I would, I do not; but the evil which I would not, that I do. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members. O wretched man that I am! who shall deliver me from the body of this death ?”†

This imperfect state of piety, common as it is among Christians, must render it difficult for them clearly and plainly to see their character, and to decide without hesitation respecting their spiritual state; and, in proportion to the degree in which

this imperfection exists, must this difficulty be increased. Were saints on earth perfect in holiness, they would find no difficulty in knowing their character, any more than saints in heaven. Where there is nothing but light, all must be clearly seen. But where light is mixed with darkness, as in the faint twilight, objects are beheld with a degree of obscurity and uncertainty. Since this is the case with too many believers in Christ,-since much darkness mingles with their light, much sin with their holiness,—in the nature of things, while it continues thus, it must be difficult, if not impossible, for them to obtain clear and satisfactory evidence of their piety. First they must reach a higher degree of conformity to the image of Christ. The seed of grace must grow above surrounding weeds, before the blade and corn in the ear can be seen.

8. Seasons of spiritual darkness and desertion, prove another source of difficulty.-No child of God is continually favoured with the light of his Father's countenance, and the sensible experience of the joys of his salvation. In this respect there is no doubt great diversity. Some obtain a more abundant and more steady sense of the love of God shed abroad in their hearts, than falls to the share of others. But the very best of them is subjected to changes. Each of them has his seasons of darkness, as well as of light, and of spiritual sorrow, as well as of comfort. If at one time we meet with them filled with

peace,

animated with hope, and " going on their way rejoicing;" at another we find them cast down and dis

:

quieted. One of them we hear exclaiming, "Oh that I were as in months past, as in the days when God preserved me; when his candle shined upon my head, and when by his light I walked through darkness. O that I knew where I might find him! Behold, I go forward, but he is not there; and backward, but I cannot perceive him: on the left hand, where he doth work, but I cannot behold him he hideth himself on the right hand, that I cannot see him."* Another in the bitterness of his heart cries out, Lord, why castest thou off my soul? why hidest thou thy face from me?"+ And another of them in deep distress of soul is found inquiring, "Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender mercies ?"+

The causes why God thus deals with his children, are without doubt various. Sometimes he may thus visit them with a view to try their graces, to exercise and improve them, and to manifest, to the confusion of their enemies, the power of his Spirit in supporting them under their deepest distress. But principally his design is to chasten them for some particular sin, or course of sinning,-to bring them to a proper sense of their guilt,—to produce in them a thorough hatred of iniquity,-to excite them to greater watchfulness, and humble dependence, and to make them more diligent in their observance of his * Job xxix, 2, 3.; xxiii. 8, 9. + Psal. lxxxviii. 14.

D

Psal. lxxvii. 7-9.

commandments. Indeed, in all cases of this nature, their sins, either more immediately or remotely, are the procuring cause of such visitations. Every time they are deprived of spiritual comfort, and encompassed with clouds and darkness, the language of the prophet may be applied to them; "your iniquities have separated between you and your God, and your sins have hid his face from you." *

In such circumstances it is impossible for the children of God to judge favourably of their state and prospects for eternity. Though usually they are then more deeply concerned about their salvation, and more solicitous to perceive their gracious evidences, than on almost any other occasion; yet at such a time they are least qualified to make an impartial investigation, and to pass a just decision. So far from this, they view every thing in the most unfavourable light. They raze foundations, and look on their past experience as mere delusion. They write bitter things against themselves; and hastily conclude, that their darkness shall never be exchanged for the light of their Father's face.

No child of God can with clearness discern his state and character, during such dark and uncomfortable seasons. His employment ought to be, to lay open and to search out his spiritual complaint. Let him endeavour to ascertain the cause of his present distress, let him humbly confess, and with contrite spirit mourn over his trespass before the Lord, and let him wrestle in prayer for renewed in

• Isa. lix. 2.