often a man has been frightened out of his soul to take refuge in the apparently better quality of his conduct. Any impulse the examiner feels to do so, should warn him to stay awhile longer there-in the interior. It is especially there that the great substance lies of what is wrong, or right, as towards God. All this, however, does not mean that the external itself can be essentially right (though formally and technically so) any further than the state of the mind is right.

In connection with this, we may observe,-that self-examination should be exercised on a principle of independence, in a considerable degree, on the opinions, the estimates, of others. It is true, that good use may be made of those opinions, whether favourable or hostile-(and we do not forget having observed, that others' opinions of us may sometimes be more just than our own.) But consider, nevertheless, how those opinions may have a wrong effect, -in two ways. First, suppose they are partial and favourable, to a highly flattering degree. And what then? The testimonies of partiality and approbation,-the praise, the flattery, perhaps the admiration, will not the man be mightily inclined to take all this for just, even to the utmost point? Will his self-love sound a less musical strain in his ear? If even he had doubted before, to assume so much in his own favour, will he not confidently assume it now? His faults will shrivel, his excellencies will expand, to the dimensions of so flattering an estimate. He will willingly forget to consider, how much of circumstance or fancy, there may be in this partiality; and how much there is in him that the partial judges cannot know. But secondly, suppose the contrary case-unfavourable opinion,-suspicion, -censure, depreciation,-What then? Then, an excitement of all the defensive feelings! Then, all these censures are from ignorance, perverseness, or perhaps even from

jealousy and envy! He cherishes the more his beloved self, thus suffering injustice; with an extenuation of what cannot be altogether denied, and a forced magnifying of supposed worthier characteristics. There is, therefore, a necessity for cool, deliberate independence of judgment. And this will be promoted by a solemn sense of standing before the judgment of God,—the grand requisite in all self-examination. What does that all-searching, infallible Intelligence see and detect?-In that presence, repute, pretensions, semblances, presumptions, excuses, clear away. There, the self-examiner—if he will stay there long enough, in seriousness and simplicity-is reduced to the very truth. And that this is the case, is one cause of the too prevailing reluctance to frequent that presence. This reluctance must be overcome; that is, at least, practically so. And amidst all his slighter judgments of himself, or others' opinions of him, he should still be remembering and saying, "I have to take myself under another inspection," and should often do so.

It is very obvious to add (and has often been noted), that the self-examiner should avail himself of the circumstances, incidents, occasions, and seasons, which may aid to reveal him to himself. These things throw transient lights on his internal principles; they come upon his soul by a kind of surprise, and take it unprepared with its undefensive fallacies. His mind comes out simply and unawares, for a moment. Let him observe how he is affected, for instance, by some sudden cause of fear;-by some seizure of bodily distemper;-by some instance of death near him ;-by some flagrant display of irreligion;-by some signal fall and disgrace in a professor of religion;-by some one's acknowledging, with grief and terror (perhaps in a last illness), that he had been but deceiving himself with a vain form of religion. At the occurrence of such things, the soul will

sometimes give a sudden, involuntary intimation of its state. Such emotions should be recorded and remembered, as well as observed. And such hints and signs should be followed up, should lead to investigation.

It is a proper admonition, that slight symptoms (what may seem so) should not be disregarded. Say, "How happens that? what may it indicate ?" In medical science, what seem slight symptoms are sometimes regarded as of great significance; the skilful judge is struck by their recurrence as indications of something serious, and as deciding what it is.

But observe also, that the self-examiner should take a comprehensive account, combining the many matters of indication and proof. For, if he shall content himself with selecting only some particular points, his self-partiality will almost be certain to choose those which seem the most favourable; and he may be betrayed to make these the interpreters of all the rest, (or the substitutes.)

And let him especially beware of making some mere doctrinal point the great test and assurance, in self-defence under the absence of immediate experimental and practical evidence. (Conversation between Cromwell and Dr. Goodwin.)

In concluding, it should be strongly enforced, that doubt, that uncertainty, ought to be a powerful incentive to selfexamination. For surely, the chief questions in the concern cannot be decided too soon. Indeed, to be content to remain in doubt would itself be one of the most ominous signs. If the true state of the case be unhappy and unsafe, it should be distinctly seen, that the soul may be instantly in action. If the state be, on the whole, such as the Supreme Judge approves, and safe for time and eternity,who would not, in this evil world, desire to possess the joy of knowing it to be so?

October 8th, 1823.

380

LECTURE XXXVI.

THE THOUGHTS AND WAYS OF GOD CONTRASTED

WITH THOSE OF MAN.

ISAIAH lv. 8, 9.

"My thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts."

LIKE many of our former texts and subjects, the present one has been suggested by circumstances of the times. About half a year since, the situation and prospects of things in one part of Europe connected great interest with the idea of the Divine plan and prediction of "overturning" the state of the world (LECTURE xxix.) A prospect of mighty transactions and changes appeared to be opening; and not without considerable omens of such results, as might clear the way for important advantages to the condition of the world. Some of us were perhaps considerably sanguine (in spite of former sad disappointments;) some much more doubtful; but probably none expected the course of events to proceed and to terminate (if we can say terminate) in the manner that it has done. "Terminated," indeed, we cannot say, if we speak in the terms of a comprehensive, extended view of the connexion and progress of human affairs. But, one series,-one act of the drama-has closed, in a way most deeply mortifying. There is one more gigantic and successful stride made by a monster in which all the powers of evil appear to have combined their

strength and malignity;-a system, with its whole will and immense means, resolved to crush and blast reason, and rights, and freedom;-and religion too, regarded in any other character than as an instituted, political, and local superstition. And it seems as if the chief part of mankind really acknowledged this system for their divinity; and regarded themselves as made for rendering homage in the debasement and prostration of body and soul, under despotism and religious imposture. If such a condition of things may be supposed to be gratifying to man's worst enemies, to even the Powers of Darkness themselves,-it must needs be very grievous to the friends of human happiness and improvement.

But then, all this being so, what do we think of next? Have we begun to doubt whether there be a Supreme Governor over the universe, almighty, all-wise, and righteous? Or can we suspect that the exercise of those attributes is withdrawn or suspended, for one moment, from even that very state of things which we wonder at, and deplore? A Christian should question himself, sometimes, whether the sentiment he indulges may not approach, or partake of, such scepticism and impiety. No, we say; we give place to no such impiety; we believe that, in the exercise of all these attributes, He observes and interferes with, every instant, the facts and events which we are looking upon; that he has his "thoughts" concerning them; and his "ways" are according to those "thoughts." His "ways," to a certain extent, show what are his "thoughts?" Then, how true the text, "My thoughts are not your thoughts, neither are your ways my ways, saith the Lord."

We may easily recollect some of the exemplifications. For instance; in respect to events which we greatly desire, as plainly indispensable to a better state of the world, our thought is very apt to be this,-"Just now is the proper