tinue the fervants of fin? Such a pretence once allowed would render repentance unnecessary, would vacate the terms of the Gofpel, and, by fetting up one new remedy for fin, would render ineffectual all that ever nature or revelation prescribed.

Thirdly, As to our paft fins: it is not in our power to recall them. Here therefore the goodnefs of God has provided a remedy, that we may not perifh everlastingly. This then is the only cafe in which we have any encouragement to feek for a cover for our fins. If we are indeed fincere in defiring to ferve God and fave ourselves, we may forfake our prefent iniquities, and avoid them for the future; and therefore to propofe after-remedies would be to encourage fin: but, for our paft offences, we cannot recall them; here therefore a remedy is neceffary, and here the goodness of God has provided one. Repentance and amendment of life is the remedy provided; and fince charity is the perfection of the law, to forfake fin, and to live by the rules of charity, is the fureft, the most effectual way to obtain pardon. Under thefe reftraints let not the finner be difcouraged in his hopes, that charity hall cover the multitude of fins; for his hope fhall be confirmed to him by him who is true and faithful, and cannot deceive.

But even in this cafe there is need to guard against mistakes: for, though returning to our duty and the works of charity is the beft amends we can make for the guilt of paft offences; yet charity will not be accepted of God in lieu of justice. If we have injured and defrauded our neighbour, our debt to him will not be paid by charity to an

other. An hundred pounds given to the poor will not atone for a thousand, nor even for an hundred, gained by extortion or oppreffion. We must do juftice before we pretend to be charitable, even in this fenfe, and refund our wicked and ungodly gains, before any part of our wealth can be made an acceptable facrifice to God. It is too common for men to compound fuch debts as these, and to imagine they fanctify their extortion by laying out part of it for the glory of God, as they love to speak : but it is the highest infolence and affront to God to think to bribe his justice, and to obtain his pardon, by fuch a piece of corruption as any human court would condemn. Go to any court of juftice, tell them that you have by fraud and extortion got a thousand pounds from one man, but you are willing to give an hundred to another who is in great want: what would they fay to you? Would they not tell. you, that your charity was hypocrify, a pretence to cover iniquity? And fhall not God judge righteously, who knows your fraud, whether you will own it, or not?

In a word: charity will not atone for want of justice. Owe no man any thing, fays the Apoftle, but to love one another. Firft pay the debts of justice, and then think of charity; at leaft, till the debts of justice are discharged, do not imagine that your charity will cover the multitude of fins.

DISCOURSE XXXIX.

GALATIANS Vi. 9.

And let us not be weary in well doing: for in due feafon we ball reap, if we faint not.

THE text, and other like paffages of Scripture,

are founded in this known truth, that God does not ordinarily dispense the rewards and punishments due to virtue and vice in this life; but that he has appointed another time and place, how far diftant we know not, in which all accounts fhall be fet right, and every man receive according to his works. What force the objects of fenfe have upon the minds of men, how far they outweigh the diftant hopes of religion, is matter of daily experience. The world pays prefently; but the language of religion is, We shall reap, if we faint not. It may be thought perhaps, that it would have been better for the cause of religion, if the rewards of it had been immediate, and more nearly related to our fenses; and, the cafe being otherwife, proves in fact a great prejudice to virtue. But, if we can take leave of our imaginations a little, and attend to reason, we shall fee, that this difpenfation of Pro

vidence was ordained in wisdom. Were the cafe otherwife; were men to receive a due recompence of reward in this world for the good they do, there would be no reason why they fhould grow weary in well doing, no cause for their fainting under the work, which would fo abundantly and immediately repay all their labour and pains.

It is natural for men, when they have before their eyes flagrant inftances of wickedness and impiety, to make a fecret demand upon God in their own hearts for juftice against fuch notorious offenders. If their demands are not anfwered, (and they rarely are,) but the wicked continue to flourish, and the good to fuffer under their oppreffion; they, rightly judging that they were mistaken in their expectations, and not rightly judging where to charge the mistake, are apt to conclude, that they have cleanfed their hearts in vain, and in vain have they washed their hands in innocency.

Whenever the hopes and expectations are raised beyond all probability of being answered in the event, they can yield nothing but uneafinefs, anger and indignation against the course of things in the world and yet, who is to blame? Not he that appointed this natural order, but he who understood it fo little, as to expect from it what it was never intended to produce. Would you pity the husbandman, fhould you fee him lamenting his misfortune, because he could not reap in fpring, when all the world knows the time of harvest is not till fummer? The cafe is the fame in all other inftances: if men anticipate the reward of their labour by the eagernefs and impatience of their hopes, they will be