,
then, consider two of the plain lessons taught, in these words of the
prophet, to every unpardoned man.

I. The text represents God as saying to the transgressor of his law,
"Come and let us reason _together_." The first lesson to be learned,
consequently, is the duty of examining our moral character and conduct,
_along with God_.

When a responsible being has made a wrong use of his powers, nothing is
more reasonable than that he should call himself to account for this
abuse. Nothing, certainly, is more necessary. There can be no amendment
for the future, until the past has been cared for. But that this
examination may be both thorough and profitable, it must be made _in
company with the Searcher of hearts_.

For there are always two beings who are concerned with sin; the being who
commits it, and the Being against whom it is committed. We sin, indeed,
against ourselves; against our own conscience, and against our own best
interest. But we sin in a yet higher, and more terrible sense, against
Another than ourselves, compared with whose majesty all of our faculties
and interests, both in time and eternity, are altogether nothing and
vanity. It is not enough, therefore, to refer our sin to the law written
on the heart, and there stop. We must ultimately pass beyond conscience
itself, to God, and say, "Against _Thee_ have I sinned." It is not the
highest expression of the religious feeling, when we say, "How can I do
this great wickedness, and sin against my conscience?" He alone has
reached the summit of vision who looks beyond all finite limits,
however wide and distant, beyond all finite faculties however noble and
elevated, and says, "How can I do this great wickedness, and sin against
God?"

Whenever, therefore, an examination is made into the nature of moral evil
as it exists in the individual heart, both parties concerned should share
in the examination. The soul, as it looks within, should invite the
scrutiny of God also, and as fast as it makes discoveries of its
transgression and corruption should realize that the Holy One sees also.
Such a joint examination as this produces a very keen and clear sense of
the evil and guilt of sin. Conscience indeed makes cowards of us all, but
when the eye of God is felt to be upon us, it smites us to the ground.
"When _Thou_ with rebukes,"--says the Psalmist,--"dost correct man for
his iniquity, Thou makest his beauty to consume away like a moth." One
great reason why t