selves in endless methods of preserving it. It consists not only in wholly witholding from the poor but in giving through restraint, and in always fearing to give too much. It consists not only in omitting to serve God, but in trying to associate the service of God with that of mammon. Which of us is free from avarice considered in this second point of light? Strictly speaking, nobody, no not one per

son.

2. But what right have we to pronounce that no one is defiled with avarice considered in the first point of light? Let us consider this passion in regard to the odious crimes, which it impels us to commit. Let us review the articles just now mentioned. Are we guilty of only trying to associate God and mammon? And do we never lay aside the service of God wholly, when it clashes with that of mammon? Are we guilty of nothing more than giving through constraint, do we not often avoid giving at all, do we not always omit charity when we can do so without being branded with infamy? Are we to blame only for fearing to lose our wealth, are we not also always occupied about increasing it, so that this desire follows us every where, through all the tumults of the day and all the silence of the night, into every company, into private prayer and public devotion? Are we guilty of only not seeking first the kingdom of God, are we not also ready to renounce it, when we cannot enter it without losing some of our wealth? Are we guilty of violating only the laws of charity, do we not also violate those of equity? By what unheard of secret then have some of us so rapidly acquired large fortunes? What sudden revolution then hath so quickly changed the appearance of some families? What remarkable providence then hath made such an extreme difference between your ancestry and your posterity? What motive then retains so many of our protestant brethren in their native country, and why are there in this assembly so many dismembered families? Why are not children with their parents, and parents with their children in this free country, both content to have their lives for a prey? Ah! my brethren, what a scandalous history is that of Judas! What a horrible crime did his avarice impel him to commit! And also what a sad resemblance is there between that wretch and some christians, who profess to abhor him!

3. As the avarice of Judas appears odious considered in itself, and more so considered in regard to the crime he comVOL. V.

K k

mitted

mitted through it, so it will appear more offensive still, if you consider it in view of the circumstances in which he was, when he gave himself up to it: for how far soever the wickedest of men be from the practice of some virtues, there are occasions on which they seem to turn their attention to them. The most barbarous souls cannot help relenting, when they see the objects of their hatred reduced to extreme misery. Hearts the most lukewarm towards religion feel I know not what emotions of piety, when religion is exhibited in some eminent points of light, and when the love of God to his creatures, and his compassion for sinners are described in lively colours.

On this principle, what opinion must we form of Judas? What a time did he choose to betray his master to his enemies, and to give himself up to Satan? Jesus Christ was eating the passover with his disciples and telling them, with desire I have desired to eat this passover with you before I suffer. Jesus Christ was taking leave of his disciples at a love feast, and going as soon as the company broke up to substantiate the shadow exhibited in the paschal supper, by offering himself in their stead a sacrifice for sin. Judas partook of this paschal lamb, and sat at the table with Jesus Christ at this feast of love, yet in these circumstances so proper to eradicate avarice, at least to suspend the growth of it, it became more vigorous, and ripened in his unworthy soul.

My brethren, when we judge our own hearts, let us keep this principle in view. A passion hateful in itself, and hateful on account of the crimes it makes us commit, may become more so by circumstances. What is an innocent freedom in some circumstances may become licentiousness in other circumstances, and as circumstances alter what is licentious may become a great crime; and thus an innocent freedom, at most an act of licentiousness, at moɛt a crime, may become an atrocious outrage, and unpardonable on account of circumstances in which it was committed. maxim is self-evident, it is an axiom of morality.

This

O God, judge of the whole earth, do not pass sentence on this assembly according to the rigour of this maxim! This is passion week, and we are in circumstances, in which Jesus Christ most powerfully attacks our vices. You need not be a saint to have emotions of piety in these circumstances, it is sufficient to be a man: but you must be a monster, a disciple of Judas,. to have none, To hate in these circum

stances,

stances, to hate when Jesus Christ loves, and while he is saying of his executioners, Father, forgive them, for they know not what they do. To shut our hearts against the cries of our wretched fellow creatures, while Jesus Christ is pouring out his blood, his life, his soul for poor mortals; to give ourselves up to worldly pleasure, while nothing is treated of among us but the sufferings of Jesus Christ, while he is represented as sweating great drops of blood, contending with divine justice, fastening to a cross, and uttering these lamentable complaints, my soul is exceeding sorrowful, very heavy, sorrowful even unto death. O my Father, if it be possible let this cup pass from me! My God, my God, why hast thou forsaken me? At such a time, and in such circumstances to pursue worldly pleasures. My brethren, finish this article yourselves, and pronounce your

own sentences.

4. Consider the pretexts, with which Judas covered his avarice. One of the principle causes of our indignation at irregularities of our neighbours, and our indulgence for our own, is, that we see the first without the colourings, which they who commit them make use of to conceal their turpitude from themselves, whereas we always consider our own through such mediums as decorate and disguise them. Now as we palliate our own passions, we ought to believe, that other people palliate theirs.

Who can imagine that Judas considered his crime in its own real horrid colours? Can any body suppose he said to himself, "I am determined to violate the most solemn obligations for thirty pieces of silver: I am resolved to betray the Saviour of the world for thirty pieces of silver: I would rather see him crucified than be deprived of this unworthy price of treason: this contemptible reward I prefer before all the joys of heaven?" No, no, Judas did not reason thus. Judge what he did on this occasion by what he did on another. A woman poured a box of costly ointment on the feet of Jesus Christ; Judas was hurt to see this prey escape his avarice, he therefore covered the sordid disposition of his soul with the goodly pretence of charity, this ointment might have been sold for three hundred pence and given to the poor, John xii. 4-6. Thus in the present case, perhaps Jesus Christ will escape from his enemies, as he has often done before. Perhaps his looks will deter them. Perhaps he will fell them to the earth with his power. Perhaps the angels of heaven will surround, protect and defend

him. Perhaps I myself shall contribute to save the world by offering the sacrifice that is to procure salvation. Perhaps, too, I may have formed ideas too high of this Jesus. Perhaps God doth not interest himself in his preservation, as I have hitherto supposed. Perhaps he hath assumed a character which doth not belong to him, and is nothing but a phantom of a Messiah. (Who can tell what extravagant reasonings may be formed by a mind given up to a passion, and determined to justify it?) After all, should I add one more crime to what I have already committed, the number will not be so very great. The blood I am going to assist in shedding will obtain my pardon for contributing to shed it. And I cannot persuade myself that a Saviour, who came into the world on purpose to publish a general pardon to all sinners, will choose to make an excep→ tion against me, me alone!"

Brethren, is this source of sophistry closed in regard to you? If I may venture to speak so, did the logic of your passions expire when Judas died? Which of us is not, so to speak, two different yea opposite men according to the agitation of our spirits, and the dominion of our passions? Let any one of us be consulted concerning a crime, which we have no interest in committing or palliating, and we shall talk of nothing but equity, rectitude, and religion: but let us be questioned concerning the same crime, when we have some interest in the commission of it, and behold! another language, another morality, another religion, or to say all in one word, behold another man!

To come to the point, under what pretexts doth no avarice conceal itself? How many forms doth it take to disguise itself from the man who is guilty of it, and who will be drenched in the guilt of it till the day he dies! Sometimes it is prudence, which requires him to provide not only for his present wants but for such as he may have in future. Sometimes it is charity, which requires him not to give society examples of prodigality and parade. Sometimes it is parental love obliging him to save something for his children. Sometimes it is circumspection, which requires him not to supply people, who make an ill use of what they get. Sometimes it is necessity, which obliges him to repel artifice by artifice. Sometimes it is good conscience, which convinces him, good man, that he hath already exceeded in compassion and alms giving, and done too much. Sometimes it is equity, for justice requires that every one should

enjoy

enjoy the fruit of his own labours, and those of his ancestors. Sometimes it is incompetence, perhaps indeed a little part of my wealth may be subject to some scruples, for who can assure himself that every farthing of his fortune hath been acquired with the most strict regard to evangelical rectitude, but then I cannot tell to whom this restitution should be made, and till that is made justice is not satisfied, there is no room for generosity. Sometimes... what am I about, who can make a complete list of all the pretences, with which a miser disguises himself in his own eyes, and imagines he can disguise himself in the eyes of others!

5. Finally let us consider the confession, which the truth forced from Judas in spite of his reigning passion, and in the same article let us observe the remorse inspired by his passion, and the reparation his remorse compeiled him to make. Presently I see the unhappy Judas recover himself from his infatuation. Presently he sees through the pretexts, which for a while disguised his passion, and concealed the horror of the crime he was going to commit. Presently I hear him say, I have sinned in that I have betrayed innocent blood, Matt. xxvii. 4. See, he hates the abominable thirty pieces of silver, the charm of which had allured him to commit the blackest crime, and to plunge himself into the deepest woe, see, he casts down the pieces of silver at the feet of those, of whom he received them.

Christians, blush! Here the comparison of Judas with some christians is greatly to the disadvantage of the latter. I am aware, that the confession of Judas was not sanctified by faith, and that the restitution proceeded more from despair than true repentance, however he did repent, he did say I have sinned, and he did restore the thirty pieces of silver, which he had so basely acquired.

But where are the christians, who repent of the extortions, of which their avarice hath caused them to be guilty? Where are christians saying, I have sinned? Particularly, where are those christians, who have made restitution? It is said, there are some. I believe so, because credible people affirm it. But I declare solemnly I have never seen one, and yet I have seen many people, whose hands were defiled with the accursed thing whose magnificence and pomp were the fruit of the cursed thing. Extortioners of this kind I have never seen, I have never seen one of them repenting, and saying, indeed I have sinned, and thus and thus have I

done.