greater obligations to serve them. All the good we can do to their bodies, and all the other helps we can afford them, in their worldy affairs, are of short duration; reaching no farther than the grave.

To instruct the ignorant in the nature of true religion, and the doctrines which point out the way of eternal life-to admonish with tenderness and importunity those that are out of the ways of peace to encourage the timid and irresolute-to confirm the wavering and doubtful, on all proper occasions, with prudence, tenderness, and disinterestedness-to promote the everlasting happiness of all within our reach-are undoubtedly the very first services we can render to our fellow sinners; as they are the first obligations of social life. Here indeed, there is the most ample scope for refined benevolence-for the most disinterested, and animated charity. Do we tenderly sympathise with the hungry and naked-the destitute and outcast the pained, the sick, the sorrowful-and joyfully hasten, according to our abilities, to administer that relief which their particular necessities require. With what heart-felt concern, and urgent sensibility, should we endeavor to save the soul that is in danger of eternal misery!

It is not, indeed, the duty of every one to teach or admonish in public-but it is the duty of every one in the most private station, so far as he has ability, to use his utmost endeavor to save from the

contagion of vice, and to direct in the ways of virtue and piety, those whom providence has committed to his charge. Parents are to look after their children-masters and mistresses after their servants-and one friend after another-that nothing may be wanting that is in their power to contribute, towards securing for them the highest and most important enjoyments, that our natures can possess.

II. We come now to consider the obligations we are under, particularly as Christians, to aim at the good of others.

1. Reason itself teacheth us, that we are bound to consult the good of others, as being parts of one great community, and mutually depending on the services of one another. "We are members," saith a heathen writer,* "of a great body. Nature hath made us kindsmen, hath implanted in us a mutual love, formed us capable of society, and the hands of all are to be employed to assist one another." Such a mutual relation and dependance of mankind, plainly indicates the constitution of the All-wise and benevolent Creator, who, no doubt, intended, by making us capable of feeling for each other, that we should cultivate a disposition to be ready, on all occasions, to assist, where we can, those who may stand in need of our help.

* Seneca-Ep. 95.

And there is scarcely perhaps, an individual in any nation of mankind, sunk to so low a state of insensibility and barbarism, as not to discover some traces of this universal law of benevolence to others of the species. The wearied, the hungry, the naked, the sorrowful, and the destitute, find every where, some soft and sympathetic hearts, that take part with them in their miseries, and at least, wish them relief, if they are not able to do more. Thus, independent of the express authority of God, mankind universally acknowledge themselves bound to look, not at their own things only, but at those of others also. So that we may apply to this case, the words of the Apostle used to another purpose, respecting the Gentiles" that though without express law, they are notwithstanding, in this respect, a law to themselves-shewing the work of it written on their hearts."-Rom. ii. 14.

2. We are bound to aim at the good of others, in imitation of the beneficence of the common Father of Mankind, "who is good to all, and whose tender mercies are over all his works." Ps. cxlv. 9.

That diffusive munificence of God, every where full in our view, has a powerful tendency to excite in every heart, not only a lively gratitude to himself, but the generous and animated emotions of good-will to others. Especially when we consider, that the benefits of providence are com

mitted to our management, as stewards of the household of God, not to use them for ourselves only, but to dispense them with a flowing kindness, in fidelity to our trust, and in imitation of him "who giveth liberally, and upbraideth not." The heart that feels not the persuasive influence of so bright an example, must be stupified with the selfish passion, and inattentive to the operations of that universal love that sheddeth life, light, and happiness, on the whole visible creation.

The Apostle in his Epistle to the Ephes. v. 1. has expressly proposed to us the goodness of God as an example to regulate our conduct towards mankind-"Be ye therefore imitators of God, as dear children, and walk in love." And though the most vigorous benevolence in creatures can but imperfectly imitate the immensity of divine munificence, yet they are continually to hold it up to their minds, that in their measure they may, in this, as well as every other imitable excellence of divine nature, be perfect, as their "Father who is in Heaven is perfect.”

We are bound to aim at the good of others. 3. By the particular constitution and precepts of the Gospel.

The Gospel is emphatically the revelation of love-God having therein given infinitely more astonishing displays of his good-will to mankind, than in any of his operations in the world of na

ture. And this is one particular improvement which the Apostle John expressly makes of it"Herein is love-not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved," continues the Apostle, "if God so loved us, we ought also to love one another." 1 Ep. iv. 10, 11.-That is, seeing God hath loved mankind in so disinterested a manner, previous to any love on our part, as the reason or motive to his, as to send his Son to be the propitiation for our sins-moved by so remarkable an example, we ought to love one another, and consequently to aim at one another's good. But besides this general consideration of the divine benevolence, which if there were no other, would of itself be a sufficient obligation on us to every practicable office of love and beneficence; the conduct of the Son of God, in executing the design on. which he came into the world, superadds an obligation of singular force. His condescension in taking the human nature, in one of the lowest ranks of civil life; his indefatigable labor in doing good to the bodies and the souls of men; teaching the way of life, and “healing all manner of sickness and all maladies;" particularly enduring hunger and thirst, cold and heat; the reproaches, malice, and blasphemies, of those he was endeavoring to serve; and at last, the most exquisite pains of the most infamous death; and all these for love to

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