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first described to his unsuspecting hearer an act of cruel oppression not unlike that of which he had been guilty, and having obtained just such an opinion of the case as might naturally be expected from that discerning and warm-hearted monarch, having compelled him thus unconsciously to pronounce himself guilty, he showed him that the guilt which had been parabolically represented, was really his own. We should hardly have wondered, if David, thus taken advantage of, as he may be said to have been, should have disowned the resemblance, and protested against so unceremonious a charge; but though the king, ignorant of himself, saw not at first the bearing of the prophet's story, no sooner was he convinced of the propriety and justice of the accusation, than he frankly acknowledged the resemblance, and declared himself a guilty man. The wrongs of Uriah, and his own selfish cruelty, severely upbraided his conscience, and, "I have sinned against the Lord," was the ready and penitential confession of his heart.

There are those, who, though they clearly see the guilt and folly of their conduct, obstinately refuse to own it. This is a fault too common among young people, and originates in a feeling of false pride, which forbids them to acknowledge their unworthiness, and makes them shrink from degrading themselves in the estimation of others. But when the fault is clearly seen to be such, it is surely much more manly and ingenuous to avow it at once, and express contrition and regret, than to prolong discussion, and provoke hostility, by obstinately persisting in a course which our judgment pronounces to be at once foolish and false. There is a secret satisfaction in acknowledging ourselves in the

wrong, when we really are so, which is ill exchanged for that pertinacity and pride, which disdain to own an error, and that self-upbraiding, which is increased by our refusing to admit our culpability. There is something generous, and even magnanimous, in such conduct: it almost palliates the fault we confess, and does not fail to avert the anger, if not to win the affections, of those whom we may have injured.

But not to pursue this subject any further, let me, in conclusion, urge the importance of keeping so enlightened and faithful a conscience, that, if it cannot guard us altogether from error, it may vigilantly detect and expose our faults, that when we fall into any sin, and when we read or hear of others who have committed like sin, it may cry with a voice too loud to be unheard, too eloquent and solemn to be unheeded, "Thou art the man! In all that we hear, or read, or see of sin, and guilt, and folly, whether in private and domestic scenes, and records in the histories of our friends, in the actions of our neighbors, in the histories of nations, and the world at large, let our first concern be, not to condemn, censure and upbraid, not to join in the clamor, and vulgar cry, which fail not to follow those, to whom the suspicion of evil attaches, but dive into the recesses of our own bosoms, and make them clear. Let us patiently and unremittingly examine the springs of our actions, the tendencies of our habits, both of thinking and acting. Above all, let us urge upon ourselves the importance of pursuing this wise and happy course, from the consideration that we must stand before the judgment-bar of Christ. No concealment of sin can there hidden motive, and each secret

take place.

Each

thought will then be made manifest, and unless we learn here to act the part both of accuser and of judge towards ourselves, unless the friendly voice of conscience is suffered to be heard, a voice more awful and then more terrible, shall say, "Thou art the man!" and declare our final condemnation. From which dreadful portion may we all be saved. Amen.

PRAYER.

O GOD of the spirits of all flesh; Thou art a God of knowledge, and by Thee actions are weighed. Deeply conscious of our ignorance and frailty, we look up unto Thee, beseeching Thee in mercy to regard us, to help our infirmities, and to pardon all our sins. Assist us in acquiring that knowledge of ourselves, by which, under thy blessing, we may be preserved from secret faults as well as from presumptuous errors. May neither inattention, nor indolence, nor self-sufficiency, make us blind to our sins and imperfections; and when we think we stand, may we take heed lest we fall. May we carefully observe the workings of our own minds, may we rigidly examine the springs and tendencies of our actions, and may we habitually commune with our own spirits, and with Thee, the great Searcher of hearts.

Sensible of our frailty and liability to error, may we be lenient towards the frailties of our fellow-men. Save us from all uncharitable judgments, from all unkind suspicions, from all unjust censures. Remembering that we all need mercy at thy hands, may we show mercy

and forbearance to our erring brethren. Teach us to imitate thy perfect and universal love, and to imbibe the spirit of that compassionate Saviour, who gave himself for us, the just for the unjust.

Keeping ever in view that awful day, when we must render up our account before the judgment-seat of Christ, may we all be diligent in the discharge of our duty, and faithful to ourselves, to our brethren, and to Thee our Maker. Search us, O God, and know our hearts; try us, and know our thoughts; and see if there be any wicked way in us, and lead us in the way everlasting. Amen.

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THE RELIGION OF PRINCIPLE, AND THE RE-
LIGION OF THE AFFECTIONS.

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hem. 19.1872

Matt. vii. 21.

NOT EVERY ONE THAT SAITH UNTO ME, LORD, LORD, SHALL ENTER IN

TO THE KINGDOM OF HEAVEN; BUT HE THAT DOETH THE

WILL OF MY FATHER WHO IS IN HEAVEN.'

99

In surveying the characters of men, we discern two classes, into which they may be easily divided; the first, of those who adopt a fixt rule of living, to which they resolutely adhere, independently of their feelings; the second, of those who obey their feelings, and go according to their inclinations, without a fixt rule. The former live by their deliberate judgment; the latter by their predominant affections.

For the first

Both classes may be equally virtuous. may mark out to themselves by rule the straight path of duty; and the feelings of the second may be in strict coincidence with duty. A man of the first-named character, is faithful to his wife, kind to his children, charitable to the poor, upright in all his transactions, because he is convinced that it is his duty. He does it from

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