performances are. I can hardly mention a branch of our duty, which is not liable to be both impure in the motive, and imperfect in the execution; or a branch of our duty in which our endeavours can found their hopes of acceptance upon any thing but extended mercy, and the efficacy of those means and causes, which have procured it to be so extended.

In the first place, is not this the case with our acts of piety and devotion? We may admit, that pure and perfect piety has a natural title to reward at the hand of God. But is ours ever such? To be pure in its motive, it ought to proceed from a sense of God Almighty's goodness towards us, and from no other source, or cause, or motive whatsoever. Whereas even pious, comparatively pious men, will acknowledge, that authority, custom, decency, imitation, have a share in most of their religious exercises, and that they cannot warrant any of their devotions to be entirely independent of these causes. I would not speak disparagingly of the considerations here recited. They are oftentimes necessary inducements, and they may be means of bringing us to better; but still it is true, that devotion is not pure in its origin, unless it flow from a sense of God Almighty's goodness, unmixed with any other reason. But if our worship of God be defective in its principle, and often debased by the mixture of impure motives, it is still more deficient, when we come to regard it in its performances. Our

devotions are broken and interrupted, or they are cold and languid. Worldly thoughts intrude themselves upon them. Our worldly heart is tied down to the earth. Our devotions are unworthy of God. We lift not up our hearts unto him. Our treasure is upon earth, and our hearts are with our treasure. That heavenly-mindedness which ought to be inseparable from religious exercises does not accompany ours; at least not constantly. I speak not now of the hypocrite in religion, of him who only makes a show of it. His case comes not within our present consideration. I speak of those who are sincere men. These feel the imperfection of their services, and will acknowledge that I have not stated it more strongly than what is true. Imperfection

cleaves to every part of it. Our thankfulness is never what it ought to be, or any thing like it; and it is only when we have some particular reason for being pleased that we are thankful at all. Formality is apt continually to steal upon us in our worship; more especially in our public worship: and formality takes away the immediate consciousness of what we are doing which consciousness is the very life of devotion; all that we do without it being a dead ceremony.

No man reviews his services towards God, his religious services, but he perceives in them much to be forgiven, much to be excused; great unworthiness as respecting the object of all worship; much deficiency and imperfection to be passed over,

before our service can be deemed in its nature an acceptable service. That such services, therefore, should, in fact, be allowed and accepted, and that to no less an end and purpose than the attainment of heaven, is an act of abounding grace and goodness in Him who accepts them: and we are taught in Scripture, that this so much wanted grace and goodness abounds towards us through Jesus Christ; and particularly through his sufferings, and his death.

But to pass from our acts of worship, which form a particular part only of our duty to God; to pass from these to our general duty, what, let us ask, is that duty? What is our duty towards God? No other, our Saviour himself tells us, than "to love him with all our heart, with all our soul, with all our strength, and with all our mind:" Luke, x. 27. Are we conscious of such love, to such a degree? If we are not, then, in a most fundamental duty, we fail of being what we ought to be. Here, then, as before, is a call for pardoning mercy on the part of God; which mercy is extended to us by the intervention of Jesus Christ: at least so the Scriptures represent it.

In our duties towards one another, it may be said, that our performances are more adequate to our obligation, than in our duties to God; that the subjects of them lie more level with our capacity; and there may be truth in this observation. But still I am afraid, that both in principle and execution our performances are not only defective, but de

fective in a degree which we are not sufficiently aware of. The rule laid down for us is this, "to love our neighbour as ourselves." Which rule, in fact, enjoins, that our benevolence be as strong as our self-interest: that we be as anxious to do good, as quick to discover, as eager to embrace, every opportunity of doing it, and as active and resolute, and persevering in our endeavours to do it, as we are anxious for ourselves, and active in the pursuit of our own interest. Now is this the case with us? Wherein it is not, we fall below our rule. In the apostles of Jesus Christ, to whom this rule was given from his own mouth, you may read how it operated and their example proves, what some deny, the possibility of the thing; namely, of benevolence being as strong a motive as self-interest. They firmly believed, that to bring men to the knowledge of Christ's religion was the greatest possible good that could be done unto them-was the highest act of benevolence they could exercise. And, accordingly, they set about this work, and carried it on with as much energy, as much ardor, as much perseverance, through as great toils and labours, as many sufferings and difficulties, as any person ever pursued a scheme for their own interest, or for the making of a fortune. They could not possibly have done more for their own sakes than what they did for the sake of others. They literally loved their neighbours as themselves. Some have followed their

example in this; and some have, in zeal and energy,

followed their example in other methods of doing good. For I do not mean to say, that the particular method of usefulness, which the office of the apostles cast upon them, is the only method, or that it is a method even competent to many. Doing good, without any selfish worldly motive for doing it, is the grand thing: the mode must be regulated by opportunity and occasion. To which may be added, that in those, whose power of doing good, according to any mode, is small, the principle of benevolence will at least restrain them from doing harm. If the principle be subsisting in their hearts, it will have this operation at least. I ask therefore again, as I asked before, are we as solicitous to seize opportunities, to look out for and embrace occasions, of doing good, as we are certainly solicitous to lay hold of opportunities of making advantage to ourselves, and to embrace all occasions of profit and self-interest? Nay, is benevolence strong enough to hold our hand, when stretched out for mischief? Is it always sufficient to make us consider what misery we are producing, whilst we are compassing a selfish end, or gratifying a lawless passion of our own? Do the two principles of benevolence and self-interest possess any degree of parallelism and equality in our hearts, and in our conduct? If they do, then so far we come up to our rule. Wherein they do not, as I said before, we fall below it.

When not only the generality of mankind, but even those who are endeavouring to do their duty,

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