every one who would be a benefactor of mankind! We may not indeed have it in our power to be so extensively beneficent as the patriarch Job, and other eminent saints, whose wealth enabled them to relieve the wants of others. But we have instances of several minor deeds of charity, recorded in scripture for our imitation; to shew us, that our gifts to the poor, however small, are still acceptable in the sight of God. Thus, we read of the Centurion "who gave much alms to the people;" of Dorcas “who made clothes to the poor;" nay, of the poor widow "who threw her mite into the treasury." Great was the approbation bestowed by God on these and other holy persons, for their charitable deeds. An angel was commissioned from heaven to send Peter to instruct the good Centurion in words whereby he and all his house might be saved. St. Paul restored to life the benevolent Dorcas; and our Lord himself commended the poor widow, as more charitable than all they who had cast into the treasury.-We are not indeed to expect such signal marks of the divine favour on our alms and charity; but we know not that though not now signalized, we shall be recompensed for every decd of beneficence at the resurrection of the just.

It now remains to explain the other duty here required of us, to walk humbly before God. This comprehends all those practical regards to him which a pious man will entertain in the course of his conduct. We then walk hum. bly with our God, when, from a persuasion of his omniscience, and omnipresence with us, we live as seeing him who is invisible;-abstain from all appearance of evil, because it would be displeasing in his sight;-and preserve the purity of our minds, because he searcheth the heart, and trieth the reins of the children of men. We walk humbly before God, when we pay him that religious homage, which we perceive to be due to the perfections of his nature; and celebrate his goodness for bestowing upon us all things pertaining to life and to godliness. We walk humbly before God, when, from a sense of our sins and imperfections, we are ashamed to look up to the throne of grace; but in the contrition of our souls exclaim, God be merciful to us sinners; it is of thy mercies we are not

consumed, and because thy compassions fail not. We walk humbly before God, when, from the experience of our frailty in time past, we dare not form resolutions of obedience for the future, unless through the strength of divine assistance enabling us to will and to do God's good pleasure;-and unless we receive a supply of spiritual influences to help our iufirmities, and stablish us "with all might in the inner man." We walk humbly with our God, when we ascribe to his abundant grace the disposi tions which we have to live as becometh saints;-and that he hath called us by an holy calling, to glory and to virtue; while others may be dead in trespasses and sins. But while we are still encompassed with many imperfections, and stand in need of pardon for our well-meant services; we then walk humbly with our God, when we earnestly implore his mercy and forgiveness;-to impute not our sins nor our trespasses unto us;-but to regard them as atoned for on the cross of Christ. When also we endeavour to cease from doing evil, and learn to do well, to maintain our integrity, and to persevere in well-doing; we walk humbly with our God, if we are still conscious of our defects; and when we have done all, esteem ourselves "unprofitable servants." If we have a sincere desire to attain the end of our faith, even the salvation of our souls; we walk humbly before God, when we ascribe the hopes of everlasting happiness which we entertain, to the unmerited favour of our gracious Redeemer, who hath prepared mansions of glory for his faithful people. In these and many other respects, may we walk humbly before God, and perform every duty of devotion and piety which religion requires. But as this subject is too extensive to be discussed in detail, I proceed,

III. To shew very shortly our obligations to perform these duties of justice, mercy, and piety, from the motives furnished to us, both by reason and revelation.

As we are informed of the essential difference between good and evil, the excellence of the one, and the defor mity of the other, by the perceptions of our minds;-the experience of some actions producing happiness, and others

misery, from the constitution of things; and the express revelation of the will of God dictating to us what we should do, and what we should avoid;-these means should be sufficient to induce us to practise what we know to be right, and abstain from whatever we discover to be wrong. We surely cannot plead ignorance of our duty, since so many lights are employed to instruct us in the knowledge of good and evil. If our consciences teach us that to do justly, and love mercy, and walk humbly with our God, is the part which we approve, let us act according to our convictions; if experience warns us, that to do justly is necessary to give every one their due, and promote mutual confidence, let us be just in our dealings with all around us; if it instructs us, that to shew compassion will relieve the distressed and promote their comfort, let us love mercy; and if it makes us feel that to walk humbly with God is a becoming disposition in dependent creatures, such as we are, then let us abound in devout affections and pious exercises.-If we are taught by the constitution of human society, that vice of every kind is punished less or more, and virtue rewarded; let us renounce the one, and cleave to the other, that we may secure the favour of our fellow men. If also the divine indignation has been declared from heaven against all ungodliness and unrighteousness, should not this lead us to forsake every evil way, lest a worse punishment befal us if we continue impenitent; and to walk in the way of holiness, since God hath promised to bestow glory, honour, and immortality on those who continue in the ways of well-doing?

Particularly let us practise the various parts of justice, mercy, and piety already enumerated from the peculiar obligations which should enforce each of them respectively. The duties which we owe to one another as fellow-creatures, are kind treatment, love, and esteem; because these are necessary to promote our mutual happiness; whereas if we hate, maltreat, and slander each other, we shall produce disagreement and animosity.-The duties which jus tice requires of us as men connected by various relations, are also obligatory. Should not those in authority en

deavour to promote the welfare of society, because it is their province to ameliorate the condition of their inferiors? and should not inferiors submit to their rulers and governors, because it is the only return they can make for the care bestowed in rendering them happy, as members of the community? Should not masters give unto their servants that which is just and equal, because it is right and proper to render the condition of those who labour by the sweat of their brow, as easy as possible? and should not servants obey their masters in all things, because this is necessary to carry on the operations of active life, act the part assigned in the station which they occupy, and well-pleasing in the sight of God? Should not husbands and wives be mutually helpers of each other, in bearing the calamities of life, in promoting their own edification, and in training up their children in the nurture and admonition of the Lord; because their matrimonial union was intended to promote these important ends? Should not children be subject to their parents; because they have a right to their filial regards, from the care and expense which they have incurred in training them up to usefulness and virtue? Should not our benefactors and friends experience our gratitude and kindness, when we have received favours at their hands, which have contributed to increase our happiness? In short, let us consider the obligations under which we are to perform every act of justice to others, as their station and relation demand.

Moreover, should we not love mercy, both in ministering to the spiritual and temporal wants of others who stand in need of our assistance; because we might instruct the ignorant, reclaim the vicious, or console the wretched; and because we might bestow a share of our income or other superfluities, to relieve the wants of the poor and needy. They have a claim upon our bounty, as we are stewards of the gifts of providence, which were conferred on us to be distributed to others.

Finally, are we not bound to walk humbly before God, when we know that we are unworthy of his favour, and that it is of his mercies we are not consumed. Let us

maintain upon our minds a sense of our dependence on him for all that we enjoy, pertaining both to life and to godliness; and endeavour to devote our lives to his service, by doing justly, loving mercy, and walking humbly before him all the days of our lives. Then shall we be qualified, through the merits of our Saviour, for entering into that rest, which God hath prepared for those who serve him and obey his commandments.