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judges in human courts are bound to act, upon what people declare upon oath; and this institution is founded the principle, that all persons who understand the nature of an oath, must be lost to all sense of duty to God and fear of his wrath, who will dare to utter falsehood under such a solemn obligation. The lives, fortunes and characters of men depend upon the fear and observance of oaths. Let us all then remember the solemnity of an oath; and, that bearing false witness, is a crime of the deepest dye in the sight of God.

7. The last character in this black catalogue is, "He that soweth discord among brethren." By brethren, here, we may understand, members of the visible church, or brethren by birth, and, in a larger sense, members of the same community. The term is often used in each of these senses. Discord is often introduced into churches, families, and neighbourhoods by false and groundless suggestions, propagated by idle, envious persons, properly denominated talebearers. The private interests, the public opinions of men frequently engender strife; but in the greater part of instances, discord and animosity are excited and perpetuated by whisperers, who separate between chief friends. Evil minded persons have many ways to raise discord among brethren. But by whatever means a person creates and promotes division, discord and contention among neighbours; whether it be by misrepresenting their words and actions respecting one another; or inventing falsehood and spreading it, as the report of another; or credulously receiving and propagating slanderous reports; all such come under the de

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nomination of sowers of discord. And little indeed need we add to many things innocently done, and friendly spoken of another, to give it a very different appearance, either as to matter or manner, and make it appear like the fruit of envy or malice. Indeed, how often are families and neighbourhoods embroiled, and their peace and happiness destroyed in this way? Great and lasting contentions are often the effect of jealousies excited by those, who have delight in meddling with other men's matters; and they who are the designing cause of contention, should remember, that, in every important sense, they must answer for all the evils which they occasion. Our

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II. Head was to show why these practices are peculiarly hateful and provoking to God. But I have in a great measure anticipated this proposition, by what I have said under each particular. But in general, it may be observed, that we ought to be impressed with this evil, because it is declared in the text, that they are an abomination to the Lord. When God declares in his word, that these seven things are an abom-, ination to him, we are not to suppose, that these are the only practices, which are hateful to him, and which he will punish; but the meaning is, that they are crying sins, which deserve and will receive signal ex pressions of his displeasure. These sins are great, because they are open and flagrant violations of his great law, which requires us to love our neighbour as ourselves. Here is the radical defect. All these sins may be traced up to this criminal, this inexcusable defect in the heart. Such an heart is not

right with God-not under the control of his law-not actuated by love to others. The habitual indulgence of either of these sins is wholly inconsistent with the love of God, and of man, and consequently with the christian character. Let this subject then be addressed to each individual in this assembly, by way of

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APPLICATION.

Let every one carefully examine himself respecting each particular in the text, and determine the matter, if not determined, whether he is guilty or not. Should you find yourself guilty, consider that it is your immediate and indispensable duty to forsake these sins. "Let the wicked forsake his way, and the unrighteous man his thoughts, and turn unto the Lord who will have mercy upon him." The first particular, respecting which we should examine ourselves, is pride; a proud look. This is the fruit of a proud heart, and is no otherwise sinful, but as it proceeds from, and is the natural expression of a self exalting spirit. The only way to determine, whether we belong to this class of sinners, is to attend to the state of our minds, and the temper of our hearts. Every one is under better advantages to determine his own character, than any other man is to determine it for him. For every one knows what passes within him; what his feelings are respecting others; whether he is actuated by a proud, selfexalting spirit. The apostle defines pride, as consisting in "a man's thinking more highly of himself than he ought." And this a person may do, both on account of supposed religious attainments above others, and on account of natural and acquired abilities; and

also of worldly possessions. The first of them is called spiritual pride, and is indeed the worst sort of pride. This was the spirit of the pharisees in the time of our Saviour. They considered themselves as righteous, "and despised others." And their language is, "stand

by thyself for I am holier than thou." We may see how Christ views this spirit, by the heavy woes which he denounced against persons of this spirit. It is worthy of remark, that it is not the man who is really good, who is disposed to think himself better than others, but it is the empty, boasting pharisee. Some esteem themselves better than others on account of their natural talents, or acquired abilities, and despise others whom they consider below them in these respects. Hence proceeds that air of superiority and contempt, which often appears in the intercourse of men with each other. Others value themselves upon their worldly possessions above others, and despise the poor, because they are poor, all which betray a proud unhumble heart. Let us remember that "God resisteth the proud, but giveth grace to the lowly."

In the second place, let each one examine himself, whether he uses his tongue with an intent to deceive and impose on his fellow creatures; and whether private advantage is a sufficient inducement with him to disregard the truth. Some persons will not scruple to break that law by which they are obliged to speak the truth to their neighbour, provided they can gain any private advantage to themselves, or avoid an inconvenience. Others again will indulge themselves in this sin, from a spirit of envy and revenge, who would

not on other occasions. When a man yields to any particular temptation of whatever kind, he is in the way to disregard truth on all occasions. It ought also to be carefully noted that God's indignation is expressed in the text against falsehood, and a person may be guilty of this without using his tongue. This evil he may commit by the cast of his eye, the motion of his hand or his head, by significant signs, and as effectually deceive, as if he had used his tongue. Such a man is as really chargeable with deception and falsehood as he could be with his tongue. To this way of dealing in falsehood, the wise man refers when he says, "A wicked man walketh with a froward heart, he winketh with his eyes, he speaketh with his feet, he teacheth with his fingers; frowardness is in his heart; he deviseth mischief continually; he soweth discord." This is often the most injurious kind of falsehood, because when some evil thing is thus hinted of a person, accompanied with significant gestures and looks, people are led to think the worst; as it gives scope to the imagination to frame the worst ideas of the person hinted at. This should be carefully examined and guarded against, would we avoid the awful doom of liars.

The next thing mentioned in the text is "Hands that shed innocent blood." But with regard to this there is probably none present who need self examination, being consciously innocent. Still in the sense in which our Saviour uses the term, murder, there is important reasons for self inquiry. "He that hateth his brother is a murderer." That is, he possesses the temper from which the outward act of murder proceeds.