Finally. To awaken and keep alive in all our bosoms the holy zeal now inculcated, let us maintain a constant and familiar intercourse with the great objects and incitements of it. Let serious meditation and devotion accompany a regular and affectionate attendance on all the institutions of our holy religion.

I shall close with briefly pressing the duties before us on all classes of my hearers. Let holy zeal and energy animate all the various pursuits, to which you are called. Let the duties, even of your secular callings, be performed with serious diligence. Remember, that the highest as well, as lowest grades in human society are bound to fill up their time and rank in the community with some kind of useful and zealous industry; and those, who think themselves above this obligation, would do well to consider that dreadful sentence, "Cast ye the slothful, unprofitable servant into outer darkness, where is weeping and gnashing of teeth." Let parents and governors of families, while they reflect on their solemn and arduous trust, be incited to discharge it in the most earnest, yet prudent and tender manner. Let the words of GOD, the instructions of religion and virtue be continually in our hearts and mouths; and let us teach them diligently to our children, talking of them when we sit in our houses, when we walk by the way, when we lie down, and when we arise up. Let neighbours and friends endeavour with prudent zeal to enlighten, reclaim, establish, or comfort their ignorant or ungodly, their erroneous, wavering, or disconsolate brethren. Let those, who are distinguished by their talents and wealth, their power and influence, be as rich and zealous in good works, as they are eminent in useful ability. Let unrenewed, impenitent sinners awake from their fatal slumbers, and earnestly seek divine mercy and salvation. Let me address each of them, as the mariners

did Jonah.

"What meanest thou, O sleeper? Arise, call upon thy God; if so be that God will think upon thee, that thou perish not." If endless bliss or wo be of any importance to thee, rouse from thy careless indolence; consider and bewail thy sin and misery; look out for the needful and appointed remedy; cry mightily to the divine Saviour for his reconciling, restoring grace; never rest, till thy soul has sensibly received the transcript of God's law, the impression of Christ's gospel, and thus the image and friendship of thy Creator and Redeemer.

Let Christian professors realize, that nothing can be more unbecoming, disgraceful, or pernicious, than a lukewarm temper in so sacred a profession. Let them therefore resolve to be either cold or hot; zealous Christians, or consistent avowed infidels.

Let declining, or doubting saints penitently return to their former zeal, and to their first works. Let them diligently search the Scriptures and their own hearts; and in every suitable and prescribed method wait earnestly, yet patiently and submissively on God for renewed animation and comfort in the religious life.

Finally. Let Christians in general carry a spirit of holy zeal into all the duties, which they owe to themselves, to their fellow men, and to their God. To this end let each one bring home to his heart such questions as these. Can I do no more, than this, for that Being, who gave and deserves my all, and who has shown me infinite favour? Can I do no more, for my Saviour, who died and endured so much, so patiently and generously for me? Can I do no more, when my own eternal salvation is the prize? Can I do no more for my neighbours, friends, children; for the church of my blessed Master? Can I do no more, who have loitered so long, who am now perhaps doing my last; who have

so many encouragements and helps; so many mercies to draw, and afflictions to rouse me; who chose such a Master, such a work, and such a reward? Let us plead these questions with our own hearts and with our Maker; till we duly feel their quickening power; till we become as a flame of fire in the service of God and our generation.

Sermon II.

On brotherly Reproof.

LEVITICUS XIX. 17.

Thou shalt not hate thy brother in thine heart; thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.

It is a subject of just and general complaint, that

honest and faithful friendship in our mutual communications and dealings is become very unfashionable; and a style of flattery and dissimulation has crept into our ordinary social intercourse; insomuch that the good old practice of generously pointing out, and endeavouring to rectify, the errors and faults of our neighbour, is in a great measure lost, even among Christian profes

sors.

As this instance of modern degeneracy is both sinful and pernicious, it is the duty of religious instructers to bear an open testimony against it, and to enforce this testimony by their private and public example.

The words just recited are excellently adapted to such a design, as they earnestly inculcate the duty of reproving our offending brethren. "Thou shalt not hate thy brother in thine heart; thou shalt in any wise re、 buke thy neighbour, and not suffer sin upon him."

Several things in this precept deserve our particular notice.

First. We are commanded rather to reprove our neighbour openly, than to cherish secret hatred against

him for any injury or offence, which he has offered to us. We are forbidden to "hate him in our hearts," that is, to conceive secret disaffection to him, and conceal resentful, vindictive passions under the veil of silence, or apparent friendship, till we have a full opportunity of retaliating. But we must rather give vent to our honest displeasure at the offence, by dealing openly and faithfully with the offender. In this way we must endeavour to convince him of his fault, and thus extinguish our own resentment. We must rebuke him to his face, for any flagrant evil, in opposition both to divulging his transgression to others, like mean and cruel talebearers (which is strictly prohibited in the preceding verse;) and to base. ly flattering, encouraging, or justifying him in his sin.

Secondly. We are thus to reuke him, in a spirit of love. For the duty of reproof being here opposed to inward hatred of our brother, implies of course the contrary affection of love, prompting our efforts to convince and reform him, and thus secure his forgiveness, virtue, and final happiness. Friendly rebuke then is an essential of fice of mutual charity, which ought both to be perform ed and received in love. "Let the righteous smite me," said an eminent saint, "and it shall be a kindness." How faithful and salutary are these wounds of a friend!

Thirdly. Observe the great strictness of the com mand; "Thou shalt in any wise rebuke him;" that is, thou shalt, by no means, on no pretence, omit this friend. ly office; which denotes, that however ready men are to frame reasons for neglecting it, none of those excuses will by any means annul the binding force of this duty, or exculpate the omission. For observe,

Fourthly, The great guilt and mischief incurred by such neglect. It is here construed into hatred of our brother, and suffering sin upon him; that is, suffering him to