those actions would look if they were the actions of our neighbour. Thus, for instance, you have a custom of telling about, as news, every thing you hear, whether it be good or bad-whether it be true or false- all goes as it comes, however injurious it may be to your neighbour's cha racter; and no doubt by giving your tongue this unbridled liberty, it is often very injurious to your neighbour's character.-But your tongue is licensed. Put yourself, therefore, out of the question. Let the same thing be said wantonly of you, and you will take it up as it deserves. Endeavour, therefore, to consider every case of your own as the case of another person, and you will clearly see how self-love misleads you.

Another thing, which may be of great use in preventing self-delusion, is, never to compare yourselves with others; but to compare your actions only with your duty. Many people seem to think, if they are but hedged round with such as they imagine worse than themselves, they are safe; as if the vices of other people added virtues to them. Just as an old man often rates his security, by seeing others alive still older than himself. -The Pharisee, in the Gospel, was very ready at this kind of reckoning; he never looked

into his own heart - he knew nothing of the state of his own soul: his method was easier: he compared himself with others whom he thought more wicked than himself, and would cry out, God, I thank thee that I am not as this man is. But in making such comparisons we, as well as the Pharisee, may be mistaken.I should add, however, that in comparing our actions with our duty we are still liable, without care, to delusion. We often study to make the commandment as favourable to ourselves as we can: every part, which we think does not much affect us, is plain and easy; but when we meet with pas sages which seem to go hard against us, we are ready to employ all our wit in giving them interpretations contrary to the obvious one: and most men are excellent lawyers in their spiritual cases; and can twist the Gospel with admirable dexterity, so as to avoid its force-at least to persuade themselves they avoid it; for our interpretations, we must always remember, make no alteration in the rules of the Gospel.

The last mean I shall mention to prevent selfdelusion, is to fix in ourselves a strong sense of the natural depravity and deceitfulness of our hearts to open those deceitful hearts daily to

God in prayer-to confess our sins before himto implore his forgiveness, through the merits of our blessed Redeemer, and to beg the assistance of his Holy Spirit. By opening our hearts to God we open them to ourselves, and see the true state of our souls: and this is one of the greatest advantages we derive from the humble confession of our sins before God.

THE Conclusion then on the whole, my brethren, is just this : — We are naturally apt to impose on ourselves; but, whatever our sins are, our imposing on ourselves will not blot them out, nor skreen them from God. The only question then is, shall we endeavour to remove our guilt in this world; or shall we by imposing on ourselves, leave it to appear against us in the next? This is the single point you have to consider. If you think it expedient to remove your guilt in this world, and blot it out, through the mercies of Christ, before you appear in the next, you must first be careful not to impose on yourselves. Let the remarkable story, which hath given occasion to this discourse, have its weight with you let it teach you how very liable the heart of man is to self-delusion, even in the greatest

T

greatest matters much more in smaller but let it teach you also, that when you have sinned, to search out the spirit, and repent. David had sinned horribly in the sight of God; and where the text takes him up, he was still in the height of his delusion: but his whole life after, as far as we can judge, was a life of repentance. Where shall we find such expressive sorrow for sin as in his penitential psalms, when he went mourning all the day long, and at night watered his couch with his tears. His sins might have been recorded not only to teach us penitence, but to teach us never to despair: the greatest sin on repentance and a change of life, may be forgiven through the merits of Christ. Each of us hath in his own breast that prophet, which will on every occasion tell him honestly, as Nathan told David, Thou art the man. To this monitor let us at all times listen; and may God Almighty give us grace so to attend its warning voice, that we may make our peace here, before all opportunity is lost for ever!

SERMON

SERMON VIII.

[Preached on the Fast Day, Feb. 25, 1795.]

PSALM XCVii. 1.

THE LORD IS KING: THE EARTH MAY BE GLAD

THEREOF; YEA, THE MULTITUDE OF THE

ISLES MAY BE GLAD THEREOF.

THIS psalm is supposed to have been written by king David on the occasion of a victory. He attributes nothing to his own power, but refers all the glory to God. To God, likewise, he attributes all the misfortunes that befal the wicked, either as punishment or as trial. The holy Prophet therefore rejoices in the idea that God, whether he gives prosperity or adversity, governs every thing. The Lord is king: the earth may be glad thereof; yea, the multitude of the isles may be glad thereof.

I shall