conduct has been in avoiding temptation; how you have made use of the means of grace; the days in which you may have lived without God, or if you prayed to Him, when you did so as a form, without any real faith or love; the days in which you have been so presumptuous as to live without “faith in the Son of God,” and to meet trials, temptations, and duties, without seeking strength from the Holy Spirit; the Sundays that have come and gone without having been improved, and sermons heard in vain, and public worship joined in outwardly only, without reality; the little help, or possibly great discouragement given to Christian ministers and Christian members by your very coldness; the time lost never to be recalled, and of all that could have been done for the ignorant, the afflicted, the wicked, the sick and dying, for friends and relations, which has been left undone, and never can be done in the other world.  Think of what your Master has said, who is to judge you—­that “herein is my Father glorified, that ye bring forth much fruit”—­that “if any man will be my disciple, let him take up his cross daily, and follow me”—­that “many will say in that day, Lord, Lord, have we not eaten and drunk in thy presence? hast thou not taught in our streets? have we not done many wonderful works in thy name? and I will say unto them, I know you not; depart from me, all ye workers of iniquity:”—­think of this now, for think of it one day you must:  and if you do so with any degree of truthfulness, I am sure you cannot enter another year without pouring out your heart in humble confession, and laying down your burthen at the foot of the cross, crying out, “God be merciful to me a sinner!” “Have mercy upon me, O God, according to thy loving-kindness, and according to thy tender mercies blot out all my transgressions!”

Allow me now to put what I have to say in a practical form:—­

1.  When you review your mercies, consider how you are affected by them.  It is easy, I know, to say, and to say so far truly, “Thank God for them!” Yet the whole spirit in which they are possessed may be intensely selfish.  We may have been seeking our life in them to the very exclusion of God from our hearts, forgetting that “a man’s life,” says our Lord, “consisteth not in the abundance of the things which he possesseth.”  What things?  Any creature things whatever!  To make these our life, that is, our happiness, or to esteem them as essential to our happiness, is, as our Lord adds, for a man “to lay up treasures for himself, and not to be rich towards God.”  This is that “covetousness which is idolatry,”—­the worship of Self, through what ministers to Self.