the good fight." And thus he rejoiced, when he observes, "I am ready to be offered," verse 6-12.

Observe,

I. The character and privilege of the true Christian. The Christian's conversation in this world is not by fleshly wisdom.

1. He pursueth not that which the flesh preferreth as his chief good, nor guides his practice by carnal policy. He will not do evil that good may come out of it. He honours the great, but he will not suffer them to direct bis creed, nor govern his conscience. "He cofferreth not with flesh and blood," whether he shall perform his duty; nor suffers the flesh to determine what is his duty; the statutes of the Lord are the rule by which he is resolved to act. He considers those to be injurious, who judge of him "as if he walked according to the flesh;" with Moses, "He chooseth to suffer," &c.

2. In simplicity; what he does is in singleness of heart, (Eph. vi. 5.) He is what he professes; he meaneth what he saith; his designs are honest; his eye is single; he is as Jacob, a plain man! a Nathaniel, in whom is no guile; the glory of God is his principal aim, and the word of God, his governing rule; "He doth not regard iniquity in his

heart."

3. In sincerity. This word is of near alliance with the former: in its derivation signifies a thing that will bring the light of the sun-beams, when examined, and not prove counterfeit, or worthless it is joined with truth, (1 Cor. v. 8,) "Let us keep the feast." The conversation of the real Christian will be approved on the strictest examination. His graces are not counterfeit, but real. He believeth with the heart. He loveth in deed and in truth. He desireth the Lord to search and prove him, and appealeth to God as to the way he takes. " O Lord, thou knowest." (Jer. xv. 15, 16.) His chief care is to please God. Gal. i. 10.

4. This simplicity and sincerity is godly. He is in his measure conformable to God; what God commands, (Matt. v. 48,) "Be ye perfect;" effects, "A new heart will I give;" approves, "The upright shall dwell in his presence." 5. The scope and tenor of the Christian's life: his conversation is in simplicity, &c. Sincerity as a line, runs through his life, and commands the scope of it on all occasions.

His business is to keep a good conscience.

"Herein

do I exercise myself;" this is his grand aim. It is his purpose to be enabled to say, "My heart shall not reproach me so long as I live."

He endeavoureth to perform every duty to God and man; To be holy in all manner of conversation-To walk in all the commandments and ordinances." As Enoch, "He walks with God-He is in the fear of the Lord all the day;" in the shop, market. He will not offend his weak brother; in all relations, he acts as a man of God.

6. He acts with sincerity under the greatest temptations. In this world he has not his conversation; bad as the world is, the sincere Christian labours to "keep himself unspetted from the world." With Lot he keeps himself pure in a filthy place; and is vexed with the abominations he cannot reform. He is content to pass through the world as a stranger, who wears a garb, speaks a language, walks by a law, pursues such designs, and seeks a home, the world despises: "He is crucified to the world."

7. He maintains his sincerity to the last; "He is faithful to death-He holds on his way." He knows well, all who are saved must endure to the end. He is therefore resolved, in the strength of Christ, to finish well, and "die in the Lord;" he so runs that he may obtain. His earnest praver is to be sincere, "and without offence, till the day of Christ." He is not without fear till he hath "worked out his salvation;" he thinks it not enough to be preserved from apostacy, but he addeth "grace to grace, so that an abundant entrance," &c.

II. This conversation is by the grace of God.

1. As this grace acteth in him. It is grace that quickens, renews, and disposeth, (2 Thess. i 11. 12,) and strength in the hour of temptation. 2 Cor. xii 9

2. As it acteth for him. This grace chains the temper, moderates and shortens our trials, suits our conditions, and provideth for us needful help.

3. As manifested to him. God is pleased to shed abroad his love in his heart; this sweetens his bitter cups. The consolations of Christ abound, afford cheering prospects, strengthen faith, and cheer hope. Beloved, now are we the sons of God." Foretastes of future happiness en

courage the Christian: "His loving kindness is better than life."

4. The way by which this is manifested; testimony of conscience. If our "hearts condemn us not," our consciences witness to the reality of our faith and obedience.

5. The just testimony of conscience is our rejoicing. There is no inconsistency between our rejoicing in Christ, and rejoicing in the sincerity of our graces. We cannot

rejoice in the one, but we must rejoice in the other. This is a source of joy in the time of trial, and the approach of death: "The Lord will give grace and glory." Happiness is promised to the sincerity of our grace. Eph, vi. 24; 1 Pet. i. 13.

THE IMPORTANCE OF KNOWING WHAT SPIRIT WE ARE OF.

But he turned and rebuked them, and said, Ye know not what manner of spirit ye are of.-Luke ix. 55.

THE disciples, when they made the motion for which their Master reproved them in these words, seem to have been ignorant of the true frame and temper of their own spirits, in which there was too much of revenge and resentment; or, at least, a defect of charity; though they thought they were inflamed with love to their Lord, and a laudable zeal for his honour. This, He, who saw what was in man might justly blame in them, it being owing to the want of a more careful attention to their own spirits upon this occasion. Hence,

It is observed, to be a very faulty thing in any, espe cially in those who profess to be the disciples of Christ, not to know what spirit (or temper) they are of. Upon this argument our author proposes to consider,

I. The matter to be known is a little more particularly to be inquired into.

And we are concerned to know,

1. What spirit or temper we are of predominantly by

nature.

There is a vast difference found among men—a difference founded in the natural constitution; to be seen in childhood before the mind is moulded by instruction, example, or a course of practice; and hardly ever extinguished in riper years. Either a sour and rugged disposition, or an easiness and gentleness of spirit, an inclination to humanity and tenderness, or the like engaging turn of mind. It would, therefore, be the wisdom of every man to study his own temper. For according to the tendency of our constitution, we may discover what temptations in the ordinary course of life needs most to be provided against, and how to improve the advantages of a happier constitution to our greater serviceableness in life.

2. What particular principles and ends govern us in the particular motion of our spirits and actions of life. Whether our principles be good or bad, and whether the ends we propose to ourselves be right.

The morality of our actions, in the sight of God, principally depends upon this. We ought therefore to be well assured, that the several deliberate steps we take be agreeable to the dictates of a good spirit; and that which is indisputably good in itself, be done upon right principles, and for right ends.

3. What is the prevailing disposition of our souls; whether the Christian temper, or that which is opposite to it.

Whether a holy or heavenly temper, or a sinful and earthly mind has the ascendency. For if our disposition be prevailingly sinful or earthy, it is, at best, but still depraved nature. And the worst natural temper, if rectified by grace, is in the way of cure; and that cure will gradually advance, till it arrive at the perfection of the spirits of the just and since our character takes its colour according to the resolution of this question, we are concerned most seriously to enter into the proof our own selves, by carefully searching the word of God, and by considering the descriptions of a good spirit given there, either in its general nature, or particular branches: that we may behold our true face in the glass of the gospel.

II. The usefulness and necessity of knowing what spirit (or temper) we are of.

1. As we are reasonable creatures, it is our nearest and most immediate concern.

The most careful inquiries about other things are, in comparison of this, nothing to our purpose; and without the knowledge of our spirits, which is the principal part of ourselves, the power of reflection will appear to have been given us in vain.

2. As we are professed Christians, nothing deserves to have so much laid upon it.

It is the genius of the religion of Jesus to make his disciples of an excellent spirit; and our great Master bagan his public ministrations with pronouncing blessedness principally to a new and holy temper of soul.

3. As we aim at the favour of God, it is principally to be regarded by us, because it is principally regarded by him.

Men can judge only by outward appearance, but God sees deeper; and therefore the fairest outside without a right temper of soul, cannot possibly meet with divine acceptance.

4. As we are obliged to a holy life, it is necessary there should be a care of the inward temper, which is the principle of it.

As the heart is, so the life is likely to be. Like a tree, it brings forth fruit after its quality. If a good tree, the fruits will be good and if a corrupt tree, its fruit corrupt; and the tree is known by its fruit.

5. As ever we would secure inward peace and tranquillity of mind, we should carefully attend to the temper of our souls.

Passion and appetite, where they are predominant, are springs of uneasiness and disquietude; and such distempered spirits, as are under their government, cannot possibly be at rest. Nor can we enjoy that sweet peace, which results from reflection and approbation, unless we are governed in our actions by good motives; nor entertain a safe hope of eternity, without being able to discern a fitness of temper to the happiness in reversion.

6. As we are in an ensnaring world, we are concerned to know the bent of our minds.

This will enable us to see where our principal and most constant guard is necessary; what irregular inclinations we should set ourselves most to mortify; and where Sa