There are few that live so much at random as not to have some main end in eye; something that influences their conduct, and is the great ob ject of their pursuit and hope. A man cannot live without some leading views; a wise man will always know what they are, whether it is fit he should be led by them or no; whether they be such as his understanding and reason approve, or only such as fancy and inclination suggest. He will be as much concerned to act, with reason, as to talk with reason; as much ashamed of a solecism and contradiction in his character, as in his conversation.

Where do our views centre? In this world we are in; or that we are going to? If our hopes and joys centre here, it is a mortifying thought, that we are every day departing from our happiness; but if they are fixed above, it is a joy to think that we are every day drawing nearer to the object of our highest wishes.

Is our main care to appear great in the eye of man; or good in the eye of GOD? If the former we expose ourselves to the pain of a perpetual disappointment; for it is much if the envy of men do not rob us of a good deal of our just praise, or if our vanity will be content with that portion of it they allow us. But if the latter be our main care, if our chief view is to be approv ed of God, we are laying up a fund of the most lasting and solid satisfactions. Not to say that this is the truest way to appear great in the eye of men, and to conciliate the esteem of all those whose praise is worth our wish.

"Be this then, O my soul, thy wise and steady pursuit; let this circumscribe and direct thy views; be this a law to thee, from which account it a sin to depart, whatever disrespect or contempt it may expose thee to from others ;* be this the character thou resolvest to live up to, and at all timesto maintain both in public and private, + viz. a friend and lover of God; in whose favour thou centerest all thy present and future hopes. Carry this view with thee through life, and dare not in any instance to act inconsistently with it."

CHAPTER XVIII.

How to know the true state of our souls; and whether we are fit tó die.

LASTLY, The most important point of self knowledge, after all, is to know the true state of our souls towards GoD; and in what condition we are to die.

These two things are inseparably connected in their nature, and therefore I put them togeth The knowledge of the former will deter. mine the latter, and is the only thing that can determine it; for no man can tell whether he is

er.

* What you have once wisely proved, stick to, as a law not to be violated without guilt; and mind not what others say of you. Ep. Ench. cap. 74. Fix your character, and keep to it; whether alone or in company. Idem. cap. 40.

fit for death, till he is acquainted with the true state of his own soul.

This now is a matter of such vast moment, that it is amazing any considerate man, or any one who thinks what it is to die, can be satisfied, so long as it remains an uncertainty. Let us trace out this important point then with all possible plainness; and see if we cannot come to some satisfaction in it upon the most solid principles.

In order to know then whether we are fit to die, we must first know what it is that fits us for death. And the answer to this is very natural and easy; viz. that only fits us for death, that fits us for happiness after death.

This is certain. But the question returns. What is it that fits us for happiness after death? Now in answer to this, there is a previous question necessary to be determined; viz. What that happiness is?

It is not a fool's paradise, or a Turkish dream if sensitive gratifications. It must be a happiness suited to the nature of the soul, and what it is capable of enjoying in a state of separation from the body. And what can that be, but the enjoyment of GOD, the best of beings, and the Author of ours?

The question then comes to this: What is that which fits us for the enjoyment of GoD in the future state of separate spirits?

And methinks we may bring this matter to a very sure and short issue, by saying, it is that zehich makes us like to him now. This only is

our proper qualification for the enjoyment of him after death, and therefore our only proper preparation for death. For how can they, who are unlike to God here, expect to enjoy him hereafter? And if they have no just ground to hope that they shall enjoy GoD in the other world, how are they fit to die?

So that the great question, Am I fit to die? resolves itself into this, Am I like to God? For it is this only that fits me for heaven; and that which fits me for heaven, is the only thing that fits me for death.

Let this point then be well searched into, and examined very deliberately and impartially.

Most certain it is, that God can take no real complacency in any but those that are like him; and it is as certain, that none but those that are like him can take pleasure in him. But God is a most pure and holy being; a being of infinite love, mercy, and patience; whose righteousness is invariable, whose veracity inviolable, and whose wisdom unerring. These are the moral attributes of the divine being, in which he requires us to imitate him; the express lineaments of the divine nature, in which all good men bear a resemblance to him; and for the sake of which only they are the objects of his delight: for GOD can love none but those that bear this impress of his own image on their souls. Do we find then these visible traces of the divine image there? Can we make out our likeness to him in his holiness, goodness, mercy, righteousness, truth, and wisdom? If so, it is certain we are capable of

enjoying him, and are the proper objects of his love. By this we know we are fit to die; because by this we know we are fit for happiness after death.

Thus then, if we are faithful to our consciences, and impartial in the examination of our lives and tempers, we may soon come to a right determination of this important question, What is the true state of our souls towards GOD? and in what condition we are to die 2* Which as it is the most important, so it is the last instance of self knowledge I shall mention and with it close the first part of this subject.

* "Nor do I apprehend the knowledge of our state, call it assurance, if you please, so uncommon and extraordinary a thing as some are apt to imagine. Understand by assurance and satisfactory evidence of the thing, such as excludes all reasonable doubts and disquieting fears of the contrary, though, it may be, not all transient suspicions and jealousies. And such an assurance and certainty multitudes have attained, and enjoy the comfort of; and indeed it is of so high importance, that it is a wonder any thoughtful christian that believes an eternity can be easy one week or day without Bennet's Christ, Orat. page 569.

it."

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