their brethren. "Human happinefs," as an eminent writer obferves, " is a tender plant, which every "rude breath is fufficient to blaft." The precept before us is intended to fet a fence about it, to preferve it from injuries, to prevent the fhocking fpectacle of human mifery, and to inculcate the neceffity of relieving it. Remedies, though always to be used when neceffary, are often troublesome and painful when applied, and uncertain with respect to the effects they may produce. True wifdom, therefore, directs to ufe every precaution that may render them needlefs; and this feems to be the import of the duty here required. In pofitive precepts there is fometimes room for the plea of ignorance or doubt; but no good excufe can be given for the neglect of what is contained in this fhort direction. When men are exhorted to acts of beneficence, they may plead inconvenience or inability; but certainly no one can juftly plead exemption from refraining to do wrong; fo that obedience to this rule is confeffedly incumbent upon all.This circumftance ought to remind you, who now hear me, of your intimate concern in this direction, which it is your indifpenfable duty to obey. Think not to excufe yourselves, in the words of the prophet, Can the Ethiopian change his fkin, or the leopard his fpots? then may ye alfo do good, who are accustomed to do evil. The important change which, of yourselves, you are unable to effectuate, the Spirit of God, which you are encouraged to afk, can eafily accomplish; and what God hath declared to be your duty, we are bound to inculcate, and you to obey, not the lefs becaufe you have foolishly indulged in an oppofite conduct, and thereby hurt your capacity of doing good. Ceafe then from injuring your neighbours by fraud and oppreffion, beware of hurting and diftreffing them, of difrefpecting your fuperiors, of contemning your in 6 feriors, or behaving with rudencfs toward your equals. "With-hold not good from him to whom it is due, when it is in the power of thine hand to • do it *.' 17 Learn to do well, feek judgment, relieve the oppreffed, judge the fatherlefs, plead for - the widow. More falutary advices are given in this verfe by the wonderful Counfellor.-Learn to do well, or to do good, as the Hebrew word alfo fignifies. Here it may denote, the practice of that which is honest, virtuous, and juft, in oppofition to the evil cautioned against in the preceding verfe. This feems to be its obvious meaning in the forecited pfalmt. Doing well comprehends the practice of every good work, included in our duty to God, in the exercifes of goodness, righteousness, and truth toward others, and in temperance and fobriety refpecting ourselves. That these things be well done, or, in other words, that men do good, their actions muft proceed from good principles, the renewed difpofitions of a good and honeft heart. Education and cuftom may habituate men ta the form of godlinefs, and good nature may prompt them to a kind behaviour toward others, by which they may acquire much efteem from thofe who are unacquainted with the principles from whence their actions proceeded. Whereas were they known, and properly examined, they would be found extremely defective, and far from deferving to be called good. Their conduct must be directed to worthy and va luable purposes. A love of decency, a regard to reputation, a defire of promoting worldly interefts, may be fubftituted in room of love to God, reverence for his authority, the love of righteoufnefs, and gratitude for divine goodness. Thefe difpofitions may induce + Pfal. xxxiv. 14. * Prov. iii. 27, men men to do fome things good in themfelves, though their actions remain deftitute of thofe moral qualities of which they have only the appearance. But in well-doing, the great ends to be kept invariably in view, are, advancing the glory of God, the promoting of our own falvation and that of others, the acquiring a growing refemblance to our great Lord, the obtaining the divine approbation, and being prepared for the enjoyment of eternal glory. Thefe diftinguish the fubftance from the fhadow, the sterling coin from that which is counterfeited.-Nor is this all, in order to doing well, our actions must be regulated by the ftandard of the word of God. The caprice or laws of men, prevalent example, and fond inclination, are the rules obferved in evil-doing, and chiefly attended to by those who wish to appear before men to do good, and who maintain a kind of fuperftitious regard for the external parts of godlinefs. But in doing well, the only rule and measure of all our actions, is the perfect law of liberty, which clearly points out what is neceffary to be done, in what manner it ought to be executed, and reprefents the principles, the motives, and ends, agreeably to which every thing truly good must be performed. This divine art God invites his ancient people to learn. This intimates, that, though they were wise to do evil, yet they were mere children and novices in the practice of that which is good; and, having never been exercifed in well-doing, they needed to be taught the first principles, and inftructed in the very rudiments of this noble fcience. They are directed immediately to fet about this important work, and carefully to improve every mean that might conduce to promote their acquaintance with what is truly good, and give them a facility in well-doing. It was neceffary for this purpose they fhould receive the inftructions of divine wifdom, and experience what it is to be taught of him who teacheth to profit, who gives understanding to the fimple, to the young man man knowledge and difcretion. It was needful, that, in humble dependence on his bleffing, they should diligently attend to the inftructions of thofe he employed as fubordinate teachers, not out of neceffity on his part, but to accommodate himself to the weakness of their capacities who were to be taught. Whilst under his tuition, their proficiency in learning fhould be estimated, not by their progrefs in fpeculative knowledge, but in holy obedience, in obeying from the heart' the form of doctrine delivered unto them. This exercife, my brethren, is as neceffary for you as for the Jews in the days of Isaiah; and, therefore, I entreat you will employ yourselves in learning the important leffon of well-doing. For this end, plead with God that he may become your teacher, and fubmit to all his inftructions, otherwife your natural ignorance will never be removed, your perverfe wills can never be fubdued, nor your corrupt prejudices taken away. The teaching of men, after all they have faid, can never purify and reform the heart; and therefore labour to get well acquainted with the divine precepts, and to experience their power enlightening your minds, impreffing your hearts, and leading you on to well-doing. And having learned this divine art, endeavour, by patient continuance, in the practice of it, to feek for glory, honour, and immortality. Seek judgment. In this, and the following expreffions, contained in this verse, the prophet directs to the practice of feveral branches of well-doing. Judgment is ufed in various fenfes in fcripture, which I fhall not ftay at prefent to mention. It feems to denote here, acting agreeably to the rules given in the perfect law of equity, in which the Lord our God hath fhewn what is juft and good, and what he requires of us. It confifts in that It confifts in that proper and equitable conduct which ftands in oppofition to rigour, fraud, and cruelty; which is regulated by a ftrict regard to integrity and righteoufnefs, and tempers every de mand mand made upon others with mercy and moderation. It is to think upon and practise whatsoever things are true, whatsoever things are honest, just, pure, lovely, of good report, virtuous, and praiie-worthy. It is to act according to the golden rule of our bleffed Saviour, Doing to men whatfoever we would that they fhould do to us.' This is indeed an object highly worthy of being fought after. The expreffion naturally fuppofes, that judgment had been in a great meafure loft, as was the cafe among the Jews at the time this falutary advice was given them. It imports, that they ought to have entertained a high efteem of the exercifes of juftice; for no perfon will earnestly feek after what he reckons is trifling and infignificant. It alfo includes, diligent endeavours to acquire that judgment in the way which God hath marked out, and a vigorous pursuit after this truly defirable object, which fhould be fought for as filver, and fearched for as hid treafures. This is what I would have you to apply your hearts to, that thereby you may be affimulated into a blessed resemblance to God, who delights in exercifing loving-kindnefs, judgment, and tender mercy in the earth. This will render you amiable in the eyes of those who are good: it will render you ornaments to fociety, and ufeful in the world: it will make way for most agreeable communion with the God of judgment: it will afford you happy expe rience of true confolation; and prove well-pleafing in his fight, who loveth them that follow after righ teoufnefs. Relieve the oppreffed. Oppreffion is the difmal effect of employing power and influence to cruel and unjust purposes. The poor and the needy, the widow, the fatherlefs, and the ftranger, are commonly the perfons moft expofed to this iron-rod; whilst the great, the rich, and the powerful, through their pride and vanity, are commonly the inftruments of inflicting it. It is indeed a fore evil, that thofe whom divine providence |