perfect exercises. The Apostle James says, by works is faith made perfect; and from this he argues, that works are the chief evidence of faith. James, 2 : 22. And the Apostle John, after he has repeatedly told us, that love is made perfect by our keeping the commandments of Christ, observes, that perfect love casteth out fear. 1 John, 4: 18.

Argument IV. Another circumstance which makes it apparent that holy practice is the principal evidence which we ought to make use of in judging both of our own and of the sincerity of others, is, that this evidence is above all others insisted on in Scripture. A common acquaintance with the Bible will be sufficient to convince any one, that this is far more insisted on, as an indication of true piety, than any other evidence. In the New Testament, where Christ and his apostles are purposely directing us to marks of true godliness, this is almost exclusively mentioned. It may be observed also, that Christ and his apostles very often, in speaking upon the great doctrines of religion, so far show what the nature of true godliness is, that, by just consequence, we may infer what are the signs by which it is indicated. They also frequently, and with design, propose criterions for the trial of professors, introduc ing what they say with such expressions as these: "By this are manifest the children of God, and the children of the devil: hereby we shall assure our hearts," &c. But I find no place, in which either Christ or his apostles point out signs of godliness, but where Christian practice is almost the only thing insisted on. In many of those places indeed, "love to the brethren" is spoken of as a sign of godliness; and there is no other virtuous affection, or disposition, so often mentioned as a mark of true grace; but then the Scriptures ex

plain themselves to mean chiefly this affection as exercised and expressed in practice, or in deeds of love. The Apostle John, who, above all others, insists on love to the brethren as a sign of godliness, very evidently means love terminating in practice: "We know that we have passed from death unto life, because we love the brethren: he that loveth not his brother, abideth in death. Whoso hath this world's goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us love not in word, neither in tongue, but in deed," that is, practically," and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him." So that when the Scriptures insist on our loving one another, as a great sign of godliness, we are not thereby to understand the mere workings of affection, so much as our cordially practising all the duties we owe to our brethren: all that the New Testament repeatedly tells us is comprehended in the duty of loving others. Rom. 13: 8 and 10; Gal. 5: 14; Matt. 22: 39, 40. So that, in reality, there is no passage in the New Testament, in which a sign of godliness is pointed out, in which holy practice is not chiefly intended. This clearly proves that holy practice is the chief evidence of real godliness. As therefore, we profess to make the word of God our rule, we should undoubtedly try ourselves by those marks to which the Scriptures direct us for that purpose. And surely those things which Christ and his apostles chiefly insisted on, as signs of grace, ministers ought chiefly to insist on with the same view. To insist much on those things on which the Scriptures insist little; and to insist little upon those things upon which the Scriptures insist much, is a most dan

gerous error. The Scriptures were made for man, and they are by Infinite Wisdom fitted for our use and benefit: we should, therefore, make them our guide in judging of religion and of ourselves.

Holy practice is not only more frequently mentioned and insisted on than other signs; but in many places it is represented as the chief evidence. If God was now to speak from heaven to resolve our doubts respecting marks of godliness, and should point out some particular sign, by which we might know with certainty whether we were sincerely godly or not; should we not regard it as a matter beyond doubt, that the evidence mentioned was given as a special, distinguishing sign of true godliness-a mark which, above all others, was to be decisive? Now this is precisely the case with the evidence of which I am speaking. God has very often expressed himself in the following manner concerning Christian practice: "He that hath my commandments, and keepeth them, he it is that loveth me." John, 14:21. This declaration, as appears from the context, was made to comfort his disciples after his departure. I would observe, that not only the emphasis with which Christ expresses himself is remarkable, but also his repeatedly enforcing the subject, as he does in the context: "If ye love me, keep my commandments." ver. 15. "If a man love me, he will keep my words." ver. 23. In the next chapter he repeatedly makes similar declarations: "Herein is my Father glorified, that ye bear much fruit, so shall ye be my disciples." ver. 8. "Ye are my friends, if ye do whatsoever I command you." ver. 14.-" Hereby we know that we know him, if we keep his commandments." 1 John, 2:3. "Whoso keepeth his word, in him verily is the love of God perfected: hereby know

we that we are in him." ver. 5. "Let us love in deed and in truth: hereby we know that we are of the truth,” chap. 3:18, 19. And how evidently is holy practice mentioned as the grand mark of distinction between the children of God and the children of the devil, in the tenth verse of the same chapter: "In this the children of God are manifest, and the children of the devil." "He that doeth righteousness, is righteous-he that committeth sin is of the devil." ver. 7, 8. We have a similar emphatical declaration in 2 John, 6, "This is the love of God, that we walk after his commandments;" that is, as we must understand the expression, This is the proper evidence of love. Again, in 1 John, 5:3. "This is the love of God, that we keep his commandments." So the Apostle James, speaking of the proper evidences of real piety, says, "Pure religion and undefiled before God and the Father, is this, To visit the fatherless and widows in their affliction, and to keep" ourselves "unspotted from the world." James, 1:27.

On the other hand, the Scriptures never use such emphatical expressions respecting any other signs of hypocrisy, as that of unholy practice: "Be not deceived, God is not mocked; for whatsoever a man soweth, that shall he also reap." Gal. 6:7. "Be not deceived; neither fornicators, -nor idolaters, nor adulterers,-nor thieves, nor drunkards, &c. shall inherit the kingdom of God." 1 Cor. 6: 9, 10. "He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." 1 John, 2:4. "If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, that man's religion is vain." James, 1:26. A "highway shall be there-and it shall oe called, The way of holiness; the unclean shall n

pass over it." Isa. 35:8. "And there shall in no wise enter into" the celestial city "any thing that worketh abomination or maketh a lie." Rev. 21: 27.

Argument V. Another circumstance which renders it evident that holy practice is the best proof of our sincerity as professors of religion, not only to the world, but to our own consciences, is, that this is the chief evidence which will hereafter be made use of before the judgment seat of God; according to which the sentences then pronounced will be regulated, and the state of every professor of religion unalterably determined. At the last day there will be a manifest and conspicuous trial of professors, at which evidence will be produced. But the final judgment of men, in order to their everlasting retribution, will not be a trial of the state of their hearts for the satisfaction of the Divine Mind; but a declarative judgment, a manifestation of the justice of God to their own consciences and to the world. Hence the day of judgment is called the day of the "revelation of the righteous judgment of God." Rom. 2: 5. The design of the future trial and judgment of men, will be especially the clear manifestation of the righteous judgment of God to the conscience of each individual. The Scriptures abundantly teach us, that the chief evidences of which the Judge will make use, and according to which the final state of every man will be determined, will be our works, or moral conduct in this world: "And I saw the dead, small and great, stand before God; and the books were opened; and the dead were judged out of those things which were written in the books, according to their works; and the sea gave up the dead which were in it; and death and hell," or the unseen world, "delivered up the dead which were in them; and