II.

SERM. of the heart, the soul, and the mind. And the second commandment is as generally acknowledged, though perhaps we are not aware how continually we violate it; for the law it inculcates, is explained by another most plain and easy doctrine, which none can misunderstand, and which should for ever be our guide, namely, that in all cases whatsoever, we do to others, as we "would they should do to us. What a scene of harmony, quiet, and tranquillity, would ensue, if each man would suffer himself to be governed by these two principles; we should then need no compact or agreement, the consequences would flow from ourselves. If every man would be righteous, every man would be secure ; we should have no more jealousies or envyings, no more murmuring and complaining, no more strife and hatred, no more malice and revenge; added to all which, we should each be so much forwarder in the way of salvation, so much nearer to the high prize of our calling, through the Saviour and Redeemer of mankind. God exacts not your services for his own sake, it is all for

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II.

for your's: for, “how can a man be profita- SERM. "ble unto God? or is it any gain to him if "thou makest thy ways perfect? If thou be

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righteous what givest thou him? or what receiveth be at thy band?" The truth of all I have advanced is manifest and clear; he that desires to be happy here, and blessed hereafter; he that is disposed to honor God, and live well with his neighbour; he who hopes for salvation through Christ, and would shew forth his faith accordingly, all such are called upon to do what they can to promote, in every way possible, the knowledge of the Lord, that "the earth may be full of righteousness "as the waters cover the sea."

SIN WITHOUT EXCUSE.

ROMANS VII. 15.

For that which I do, I allow not: for what I would, that do I not; but what I hate, that do I.

WHETHER the holy Apostle says this SERM. of himself, as some have fancied, or only 11I. by a figure of speech, as most others suppose, assumes the character he is representing, to soften the reproof, it would, I fear, be vain to look for such perfection among the sons of men at present, as should render the terms of the accusation inapplicable, even to the generality of Christians; and, therefore, to ourselves among the rest. Though there might seem to be much merit in such a confession, as arguing a just sense of one's own infirmities, yet no confession could more strongly

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SERM. strongly set forth the alarming nature of III. man's weakness. It is a confession, indeed, which so far from pleading any excuse for our transgressions, greatly aggravates our failures. In exposing our weakness, we acknowledge our strength; we do not pretend to say we were compelled to submit, but that we have yielded unnecessarily, and even with great baseness and ignominy thrown down our arms. And yet it is to be feared that no more suitable form of confession could be devised for any of us: we have none of us surely been so compelled to yield to temptations, as to be able to plead a perfect inability, to have done, or to have judged better; as Christians undoubtedly, if we would presume to call ourselves such, this never can have been the case; for in addition to the law written in our hearts, and urged upon us by our conscience, and befides the written laws of God promulgated in the Holy Scripture, we have a promise of the aid and co-ope ration of the spirit of God himself, to strengthen and uphold us, if we do but shew ourselves disposed to resist as we should