it is a work which we are very hardly brought That which causeth a backwardness to self-examination, is

to.

1. Consciousness of guilt. Sin clamours inwardly, and men are loth to look into their hearts, lest they should find that which should trouble them. It is little pleasure to read the hand writing on the wall of conscience. Many Christians are like tradesmen that are sinking in their estates; they are loth to look over their books, or cast up their accounts, lest they should find their estates low: so they are loth to look into their guilty heart, lest they should find something there which should affright them as Moses was affrighted at the sight of the rod turned into a serpent.

2. Men are hardly brought to this duty, because of foolish presumptuous hopes: they fancy their estate to be good, and while they weigh themselves in the balance of presump tion, they pass for current. Many take their salvation on trust. The foolish Virgins thought they had oil in their lamps as well as the wise, Matt. xxv. Some are not sure of their salvation, but secure. If one were

not take it How con

to buy a piece of land, he would upon trust, but examine the title. fident are some of salvation, yet never examine their title to Heaven.

3. Men are not forward to examine them. selves, because they rest in the good opinion of others: how vain is this! Alas, one may be gold and pearl in the eye of others, yet

God may judge him reprobate silver: others may think him a Saint, and God may write him down in his black-book. Judas was looked upon by the rest of the Apostles as a true believer; they would have been ready to have given their hands to this certificate; yet he was a traitor. Standers by can but see the outward carriage; they cannot tell what evil is in the heart. Fair streams may run on the top of a river, but vermin may lay at the bottom.

4. Men are hardly brought to examine themselves, because they do not believe Scripture. The Scripture saith, The heart is deceitful above all things, Jer. xvii. 9. Solomon said there were four things too wonderful for him that he could not know, Prov. xxx. 19. He might have added a fifth, The way of man's heart. The heart is the greatest impostor; it will be ready to put one off with seeming grace, instead of saving. The heart will persuade that a slight tear is repentance; a lazy desire is faith. Now because the generality of people do not believe that there is such fallacy in their hearts, therefore they are so slow to examine them. This natural backwardness in us to self-reflection, should cause us to offer the more violence to ourselves in making a thorough disquisition, and search of our hearts.

Oh that I might prevail with Christians, to take pains with themselves in this great work

of examination. Their salvation depends on it. It is the note of an harlot; she is seldom at home, Prov. vii. 11. 12. Her feet abide not in her house; now is she without, now in the streets. It is a sign of an harlot-professor, to be altogether abroad, spying the faults of others; but is never at home with his own heart. Oh let us try our hearts, as we do gold by the touch-stone. Let us examire our sins, and finding out this leaven, burn it. Let us examine our grace, whether it be of the right kind. One went into the field to gather herbs, and he gathered wild gourds, and then death was in the pot, 2 Kings iv. 40. So many think they have grace, the right herb; but it proves a wild gourd, and brings death and damnation. That we may offer violence to ourselves in this great business of examination, let these few things be seriously weighed.

1. Without self-examination we can never know how it is with us. If we should die presently, we cannot tell to what coast we should sail; whether to hell or Heaven. It is reported of Socrates, when he was going out of the world he had this speech, I am now to die and the gods know whether I shall be happy or miserable. That man who is ignorant of the state of his soul, must needs have the trembling at the heart, as Cain had a shaking in his flesh. By a serious scrutiny of our hearts, we come to know to what prince we belong,.

whether to the prince of peace, or the prince of the air.

2. If we will not try ourselves, God will try us. He will examine us as the chief captain did Paul, by scourging, Acts xxii. 24. He will ask that question as Christ, whose image and superscription is this? And if we cannot shew him his own image, he will reject us.

3. There is secret corruption within, which will never be found out but by searching.There is in the heart (as Austin saith) hidden pollution. When Pharaoh's Steward accused Joseph's brethren of having the Cup; they durst have sworn they had not the Cup in their sack. Little doth a man know what Atheism, Pride, Uncleanness is in his heart, till he searcheth.

4. The great advantage which will accrue to us: the benefit is great which waysoever things turn. If upon examination we find that we have not grace in truth, then the mistake is discovered, and the danger prevented. If we find that we have grace, we may take the comfort of it. How glad was he that had found the pearl of great price? He that upon search finds that he hath but the minimum quod sic, the least degree of grace, is like one that hath found his box of evidences; he is heir to all the promises, and in a state of salvation.

And that we may go on the more success

ively in this work, let us desire God to help. us to find out our hearts, Job xxxiv. 32. That which I see not teach thou me. Lord, take off the veil; shew me my heart; let me not perish through mistake, or go to hell with hope of Heaven.

The sixth duty wherein we must offer violence to ourselves,, is, the religious sanctifying of the Lord's day. That there should be a day of holy rest dedicated to God, appears. from the institution. Remember to keep holy the Sabbath day. Our Christian Sabbath comes in the room of the Jewish Sabbath: it is called, the Lord's day, Rev. i. 10. from Christ the author of it. Our Sabbath is altered by Christ's own appointment. He arose. this day out of the grave, and appeared on it often to his disciples, 1 Cor. xvi. 1.

To intimate to them (saith Athanasius) that he transferred the Sabbath to the Lord's day.--And St. Austin saith, that by Christ's rising on the first day of the week, it was consecrated to be the Christian Sabbath in remembrance of his resurrection. This day was anciently called dies lucis, the day of light; as Junius observes. The other days of the week would be dark, were it not for the shining of the sun of righteousness on this day. This day hath been called by the ancients, regina dierum, the queen of days. And St. Hierom prefers this day above all solemn festivals. The primitive church had this day in high veneration:

F