SERMON IV.

1 JOHN, ii. 5.—" Hereby know we that we are in him.”

"KNOW thyself" was a favourite maxim with the sages of antiquity. Of such high authority did they regard this precept, and of such supreme importance did they estimate the knowledge to which it led, that they attributed it to the immediate inspiration of Heaven. A precept so simple, and yet pointing to the highest improvement of which humanity is susceptible, they were willing to regard as beyond the suggestion of mortal ingenuity, and claimed for it a celestial origin. Whether any of the ancient sages were thus for a moment favoured, and whether any of their wise and memorable sayings were the result of any thing beyond the natural exercise of those powers and capacities with which Providence gifted them, it would be as useless to inquire as it is impossible to determine. But whether this precept was dictated from on high to the sage who first announced it, or not, we know that it comes to us stamped with the authority of Omniscience; and to know ourselves is a command which not only is recommended to us by that general sacredness with which we are disposed to invest what is ancient, but claims our attention as the injunction of Infinite Wisdom. When you look into this

Sacred Volume, you will find that the inspection and knowledge of ourselves are recommended and enjoined in a very great variety of forms. "Examine me, O Lord," is the prayer which the Spirit of God taught the King of Israel; "Examine me, O Lord, and prove me, try my reins and my heart.". "Let us search and try our ways" is the exhortation of an inspired prophet. Our Lord reprimanded his disciples for "not knowing what spirit they were of." And to examine ourselves, to know ourselves, to judge ourselves, and to prove our own works, are precepts of frequent and prominent occurrence in the writings of the apostles.

But whilst the knowledge of ourselves is thus directly recommended and enjoined, the importance of it is implied in every promise made to the faithful, and in every delineation of their privileges and hopes. We cannot hear the promises of the Bible enunciated and explained, without being prompted to inquire whether we possess the character of those to whom these promises are made. When the privileges of the Gospel are delineated, we are naturally led to ask if these privileges be ours. When we read or hear the state of the believer described, there is something that bids us inquire whether we be in that state. And the promises and privileges of our faith are preached to very little purpose, if they do not throw us back upon ourselves, and awaken a trembling and restless solicitude about our real character and state. We may admire the exceeding greatness and preciousness of the promises, and may be touched to rapture by the lofty privileges

to which believers by the Gospel are raised; but our admiration and rapture will be vain and transient, unless we be excited to scrutinize our title to the promises, and our interest in the privileges, of the faith we profess. We last Sabbath directed our attention to the state and character of the Christian, and showed at some length what it is to be in Christ, and what is meant by his being a new creature; but we derived not half the practical instruction and improvement which such delineation of the believer's state and character is designed to minister, if we have not instituted the inquiry whether such be our individual character and state. I am willing to believe that such inquiry has been instituted with a seriousness and anxiety corresponding to the mighty interests which it involves. To assist you in conducting this inquiry to a favourable issue, and that we may all know ourselves on a matter of such high importance, I design at this time to lay before you some of the Scriptural marks of those who are new creatures in Christ. I say Scriptural marks; for, instead of a general delineation of Christian character, I shall limit my statement to the features of the child of God which the pen of inspiration has traced. And, as we proceed in this Scriptural portrait of the practical Christian, may each of us be able to say, "Hereby know we that we are in him.”

I. The first feature of the renewed character is superiority to the world. This was a distinguishing characteristic of our blessed Lord. He was

Sacred Volume, you will find that the inspection and knowledge of ourselves are recommended and enjoined in a very great variety of forms. "Examine me, O Lord," is the prayer which the Spirit of God taught the King of Israel; "Examine me, O Lord, and prove me, try my reins and my heart."— "Let us search and try our ways" is the exhortation of an inspired prophet. Our Lord reprimanded his disciples for "not knowing what spirit they were of." And to examine ourselves, to know ourselves, to judge ourselves, and to prove our own works, are precepts of frequent and prominent occurrence in the writings of the apostles.

But whilst the knowledge of ourselves is thus directly recommended and enjoined, the importance of it is implied in every promise made to the faithful, and in every delineation of their privileges and hopes. We cannot hear the promises of the Bible enunciated and explained, without being prompted to inquire whether we possess the character of those to whom these promises are made. When the privileges of the Gospel are delineated, we are naturally led to ask if these privileges be ours. When we read or

hear the state of the believer described, there is something that bids us inquire whether we be in that state. And the promises and privileges of our faith are preached to very little purpose, if they do not throw us back upon ourselves, and awaken a trembling and restless solicitude about our real character and state. We may admire the exceeding greatness and preciousness of the promises, and may be touched to rapture by the lofty privileges

to which believers by the Gospel are raised; but our admiration and rapture will be vain and transient, unless we be excited to scrutinize our title to the promises, and our interest in the privileges, of the faith we profess. We last Sabbath directed our attention to the state and character of the Christian, and showed at some length what it is to be in Christ, and what is meant by his being a new creature; but we derived not half the practical instruction and improvement which such delineation of the believer's state and character is designed to minister, if we have not instituted the inquiry whether such be our individual character and state. I am willing to believe that such inquiry has been instituted with a seriousness and anxiety corresponding to the mighty interests which it involves. To assist you in conducting this inquiry to a favourable issue, and that we may all know ourselves on a matter of such high importance, I design at this time to lay before you some of the Scriptural marks of those who are new creatures in Christ. I say Scriptural marks; for, instead of a general delineation of Christian character, I shall limit my statement to the features of the child of God which the pen of inspiration has traced. And, as we proceed in this Scriptural portrait of the practical Christian, may each of us be able to say, "Hereby know we that we are in him."

I. The first feature of the renewed character is superiority to the world. This was a distinguishing characteristic of our blessed Lord. He was