for the degree and duration of it, we are incompetent and partial judges of our own deserts, even in our most serious hours; and much less are we qualified in the seasons of thoughtless gaiety, and bold selfconfidence. God alone knows what is just and requisite and from his declarations we must learn our fate; whose threatenings are in all respects as alarming as words can describe; and we may assure ourselves they will not be found vain terrors. Undoubtedly the sufferings of men will be as different hereafter, as their guilt is here. But whosoever shall sin presumptuously in hopes of a light punishment, will by that very punishment merit a heavy one, And who is able to conceive, to what the lowest degree may amount, of the misery that will then proceed, from the final and exemplary vengeance of Omnipotence on impenitent offenders, from the bitter reflections, of their own consciences on their folly and vileness, in first disobeying God, injuring their fellow creatures, perverting themselves, then refusing the reconciliation which their Creator offered them, their Redeemer died to obtain for them, their Sanctifier was ready to apply to them; and lastly from the absence of all comfort and all hope in those regions where their worm dieth not, and their fire is not quenched *? For such are the dwellings of the wicked; and this is the place of him that knoweth not God†. Can thy heart endure, or can thy hands be strong, in the day that I shall deal with thee? I the Lord have spoken it, and will do it ‡.

The subject is much too dreadful to be enlarged on farther and it would ill become, did not the ministry committed to us require it, one sinner to deIsaiah lxvi. 24.-Mark ix. 44. 46. 48. Ezek. xxii. 14.

+ Job xviii. 21.

ent nounce against another, terrors like these. Far be it from us to make the heart of the righteous sad, whom God hath not made sad*; or affright the penitent, humble, vigilant believer with devouring fire and everlasting burnings †, instead of teaching them to rejoice and triumph, that there is no condemnation to them who are in Christ Jesus †. But whatever wilful or habitual transgressor, whatever person hitherto nindifferent or inattentive to the state of his soul, at any time hears us, to him we must say, if there be any conviction of your danger awakened in your breast, do not suppress it, do not run away from it, do not suffer company, amusement or business to wear it off: but go, and in secret bewail yourself before God, earnestly beg pardon and grace for the merits of your crucified Redeemer, throw yourself entirely on the mercy freely offered in his name, firmly resolve, in confidence of his strength, not your own, against all sin, all imprudence, all neglience for the future; and recollect every day of your lives that solemn admonition: Be not deceived: God is not mocked; whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting §.

* Ezek. xiii. 22.

+ Rom. viii, 1.

+ Isaiah xxxiii. 14.

Gal. vi. 7, 8,

SERMON XX.

GAL. vi. 10.

As we have therefore opportunity, let us do good unto all men: especially unto them who are of the household of faith.

We are all born with a natural principle of love to our kind: we all see and feel the exercise of it to be fit and right: and the continual need which we have of the service and friendship of others continually reminds us to be serviceable and friendly in our turns. Were men universally so, the world would be as happy as our endeavours can make it. And though it is not universally so, but far otherwise; yet whoever determines to practise this duty himself, let those around him do as they will, is sure to find his account in the course which he takes. For he will generally acquire a large share in the esteem, and good offices of mankind; especially of those whom he values: and he will always experience a delightful consciousness of intending well to them, and deserving well from them. But his chief advantage beyond comparison is, that if his kind actions proceed from a devout sense of God's commanding them; and humble trust in the aid of his Holy Spirit for performing them; and a lively faith in the merits of his blessed Son for the acceptance of them; he will then be entitled to the present protection and

final approbation of his Maker and Judge: who hath declared, that our treatment of our brethren shall be a principal rule, by which he will go in his treatment of us. The truth of these things is universally acknowledged: the inference, that we are most highly concerned to be mutually useful, is extremely evident and yet of how very little use are most of us, compared with what we might be; and how much do we lose and suffer by our neglect !

The causes of so general a failure undoubtedly are various. Reciprocal provocations and resentments are both a powerful and a common one. Another still more extensive, is, that wrong judged selfishness, which possesses men with such a blind eagerness for their own interest, that they cannot allow themselves to stay and think in what it consists; and thus they fail of receiving, as well as communicating, the satisfaction, which a different conduct would produce. But besides these, others, by no means ill disposed towards their fellow-creatures, contribute much less to their benefit and comfort than they might, either from not observing how frequently occasions for it present themselves, or from not distinguishing rightly the proper objects of their humane intentions. And therefore it may promote considerably the practice of this duty, if we make some reflections, as the text leads us,

I. On the opportunities, which we have, of doing good.

II. On the choice of the persons, to whom we do it.

I. The opportunities. Now these are so many, of one sort or another, that some have understood the Apostle to speak here of our whole life, as one continued opportunity. And therefore, in the sentences

before the communion, his words are translated, While we have time, let us do good unto all men. Life is the time allotted for this purpose. It must be for some end, that we are placed together in society and it could not be for a worthier, than to copy and perfect in ourselves the image of our Maker, by cultivating and exerting a benevolent spirit one towards another. We were purposely made so necessitous and mutually dependant, that means for the exercise of mutual goodness might never be wanting. And indeed scarce a single part of our behaviour is of so wholly an indifferent nature, but some of those about us will be, more or less, the better or the worse for it.

Consider, what unceasing opportunities there are of acting agreeably or disagreeably, even in the slightest intercourses of human life. One shall be, as the son of Sirach expresses it, like a lion in his house* : terrible to all who approach him, especially at times; and perhaps for no manner of reason; no good one, to be sure. Another shall be cold and dry, dark and distant and perplex, as well as offend, such as have to do with him. A third, by the habitual or unseasonable melancholy of his looks and discourse, shall banish all comfort from the place in which he lives or appears. How vastly preferable to this unsocial deportment is a behaviour of constant, universal humanity; a care to contribute, on every common occasion, to the peace and ease and innocent good humour of those with whom we converse!

Possibly such matters may be thought too inconsiderable to be mentioned in this place. But the Scripture hath mentioned them. Courteousness is

expressly enjoined there †. A merry heart doth good