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kind and generous object, doth not challenge our most cordial acceptance and entire subjection ; and whether gratitude, as well as duty, should not prompt us to fulfil every part of it to the utmost of our power.

Indeed, if we consider God as a fevere taskmaster, as I am afraid too many of us do; in that case, whatever he enjoins, will appear to be an hardship or a burden. But if we view him in his true character, as a wife and good parent, who in every thing consults the real advantage of his children, then his yoke will appear to be easy indeed, and his burden to be light. The cords of love will draw us on to obedience; and gratitude, which is ever ingenious in finding out ways to express itself, will constantly prompt us to the most dutiful observance of his will.

Show me the man whose ingenuous mind, not only expects a future reward, but feels a present joy in the service of his God: and to that man I will address the words of unfeigned falutation. I will say to him, 66 Hail thou favoured of the Lord,” thine is the true “ spirit of adoption,” which de

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viseth liberal things; thine is that foul which is born from on high, and which doth not commit fin; thine is that love which fulfilleth the law, and which perfecteth the saints.

But show me the man whose servile soul is moved only by the fear of punishment, to yield a grudging and penurious, service to his Maker ; and to that man I must be sparing of consolation. I must remind him, that it is the heart which God requires ; that God hath respect to the offering of a liberal giver ; but that he hath no regard to the churl, or to his offering.

Thus far I might argue upon general · principles, that we ought not only to ab

stain from what the law of God prohibits, but also to fulfil, to the utmost of our power, what the spirit or intention of the law requires. But as I speak to Christians, I will now resort to an authority which they must acknowledge to be valid, and sufficient to decide the question.

The proposition which I have laid down then, is not deduced by remote inference, neither does it depend upon a single testi

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mony ; but is both supported and illustrated by a multitude of clear and express declarations of Scripture.

We are commanded, not only to “ depart « from evil,” but “ to do good;" not only 6 to cleanse ourselves from all filthiness of «« the flesh and spirit,” but also “ to perfect “ holiness in the fear of God.” Christ is proposed to us as our example; and what was his character ? " He went about doing “ good, and persisted, till he had finished “ the work which was given him to do." Nay, he faith himself (Yohn ix. 4.), “ I must

work the works of him that sent me." And if he, who voluntarily came under the law, was bound to this active and extensive service, shall we, who are its necessary subjects, plead an exemption from it? Paul, in his epistle to Titus (chap. iii. 11.), informs us, that “ the grace of God, which hath “ appeared to all men, bringing falvation, “ teacheth us not only to deny ungodliness “ and worldly lusts, but to live soberly, and “ righteously, and godly in the world;" and that Christ gave himself for us, for this end, that he might redeem us from all iniH4 .

“ quitya “ quity, and purify to himself a peculiar “ people, zealous of good works.”

These passages of Scripture need no commentary, all of them point out the neÇelsity of a positive and an active obedience. · But this is not all. Our blessed Lord, who well knew what was in man, seems to have directly calculated some of his discourses, to prevent the possibility of a mistake on this subject. The parables of the rich man and Lazarus, of the talents, and of the barren fig tree, plainly appear to have been delivered with this view.

We are not told that the rich man was in any respect injurious or oppressive to Lazarus: his guilt lay in his not extending his kindness to supply his wants. The unprofitable servant was cast into outer darkness, not for losing or squandering away his talent, but for hiding it in a napkin, and neglecting to improve it. And the fig-tree was cut down, and cast into the fire, not for. prociucing bad fruit, but because it produced no fruit at all. But left the allegorical dress of these instructions should leave men at too great liberty to explain away the force

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of them, this wise and provident Teacher, in a serious and awful discourse on the process of the last judgement, resumes the same argument, (Matth. xxv. 31.--). There he tells us expressly, that men shall not only be punished for doing evil, but also for neglecting to perform active service; and in particular, for neglecting to perform the offices of humanity to their brethren. For the charge runs in these words: “I $ was an hungered, and ye gave me no “ meat; I was thirsty, and ye gave me no “ drink; I was a stranger, and ye took “ me not in; naked, and ye clothed me “ not; sick, and in prison, and ye visited “ me not.”—“ For in as much as ye did it s not to the least of these my brethren, ye “ did it not to me.” And then follows the doom to be pronounced on those against whom this charge is brought : “ These “ shall go away into everlasting punish^ ment,"

From these passages of Scripture, we learn with assurance, that unless life is filled up with good works, death, which introduceth us to judgement, must approach to us with a

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