SERMON XV.

1 CORINTHIANS XI. 31.

FOR IF WE WOULD JUDGE OURSELVES, WE SHOULD NOT BE JUDGED.

COUNSEL is in these words given to religiously disposed persons concerning their faults and sins. There is indeed in the true Christian believer's obedience, an entireness and universality which excludes the allowed or habitual commission of any known sin whatever: but "there is not a just man upon earth that doeth good and sinneth not." The conduct of the Christian with respect to these his faults and offences is very important: for if he judge not himself for them, then though he may not be condemned with the world," yet will he be "judged and chastened of the Lord."

The abuses which had crept into the Corinthian church with respect to the sacrament of the Lord's Supper, were the occasion of the Apostle's introducing these remarks. The church and worship of

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God had come to be so far "despised" among them, that that holy ordinance was turned into a common, and sometimes it would seem, an intemperate meal.

For this misconduct they were visited with the divine judgments. "For this cause," saith the Apostle, "many are weak and sickly among you, and many sleep." He therefore recommends to them self-examination and a judging of themselves, in order that they might escape or avert such judgments of God.

I shall first shew what it is to JUDGE OURSELVES, and what to be JUDGED OF THE LORD: and then point out the CONNEXION BETWEEN

JUDGING OURSELVES, AND ESCAPING THE JUDGMENT OF The Lord.

I. What it is to JUDGE OURSELVES, and what to be JUDGED OF THE LORD.

I have shewn that the expression has reference to our faults: it means that we should not allow ourselves to go on quietly and contentedly in them, even in such as might appear small that we must by no means suffer ourselves to regard them as unavoidable infirmities: that we should not merely be careful to guard against the repetition of them, but that there is a certain account and after-notice to be taken of them: we are to bring ourselves into judgment for them.

Two or three steps of this process may be noticed.

1. We should carefully examine our conduct and behaviour on all occasions. The importance of this practice was felt even by certain heathen philosophers, who accordingly made it one of the rules which they delivered to their disciples, never to suffer their eyes to be closed in sleep till they had thrice reviewed and scrutinized their conduct through the day. We can hardly train our children to a more important practice: we can hardly adopt a more important one ourselves. Unless we are continually "looking to ourselves," and considering, not only beforehand what we ought to do, but afterwards what we have done, and how far we have done right, and by what motives also we have been actuated, we shall find the affairs of our souls gradually and imperceptibly, yet certainly declining. We shall be going astray while we know it not." To prevent this, we

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There is a sort of constant and habitual selfexamination, to which "the fear of God" will lead us, and which is much to be cultivated. When the mind after acting, presently turns inwards upon itself to see what it has done, and how it has performed it. This should be extended

to every part, even the most minute, of our conduct to our devotions, our conversation, and above all our thoughts: that we may learn to be "in the fear of the Lord all the day long." So far from this being irksome and unpleasant to the sincere Christian, he will find his happiness commonly proportioned to the degree in which he is enabled to practise it.

But besides this, it is important to adopt a more set examination at certain times, and on particular occasions. At the close of a day, the conduct of that day; at the close of a week, the conduct of that week; at the return of the sacramental day, our conduct and state of mind since the last communion, may with much advantage be reviewed. Particularly if for any time we have found our souls in an unprosperous state as to religion, (for this we shall afterwards see may be one effect of the judgment of God against us,) or if we have reason to fear that we have not acted altogether rightly in any matter of moment, then is an occasion which calls for strict and special self-examination and prayer, that we may discover what in us may have offended our God.

2. Then in the next place after the discovery of our faults, follows (as the second step of judging ourselves) humiliation for them. Having honestly searched them out, we are ingenuously and humbly

to confess them to Almighty God. We must reflect upon them, and upon the circumstances by which their guilt is aggravated, till our hearts are suitably affected and abased by the sense of them, till we are brought to real contrition and humiliation, till our conscience can be healed by nothing short of renewed and earnest application to the blood of atonement.

3. This, when sincere and genuine, will in the last place, put us much upon our guard against the repetition of the evils of which we repent. But without the course which has been prescribed, the mind will gradually relax into a state of settled negligence and sloth, in which it can make but the most feeble efforts against sin; even if it sink not altogether under its power: and this will infallibly expose us to the judgment of the Lord. What this is, is next to be explained.

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By being judged of the Lord, we are not in this place to understand our being called to account at the last day but something previous to that, something by which we may (if we refuse not to improve it aright) be preserved from condemnation in the day of final judgment. This appears from the next verse," But being judged, we are chastened of the Lord, that we may not be condemned with the world." The consequence therefore of this judgment is temporary chastisement, for the prevention of final condemnation: and what this