Who then is free from this charge? Do any of you indulge a spirit of ill will and hatred to your fellow creatures? What leads you to rejoice in their misfortunes; to grieve in their prosperity? What disposes you to depreciate their good qualities, and magnify their imperfections? What disposes you more readily to circulate evil reports, than take pleasure in the reputation of others? Is this your character? You are then "verily guilty concerning your brother," and may certainly conclude, that you are destitute of the favour of God, and a title to eternal life, being destitute of that brotherly love and charity, which constitute an essential part of the christian character. The apostle lays it down as an undoubted maxim, that he, who is the enemy of man, cannot be the friend of God. For love to God is the first commandment, and love to man the second; and he who disregards the second, and in some respects the lesser, can he be supposed to regard the first and the greater? "He who loveth not his brother whom he hath seen, how can he love God whom he hath not seen?" And whether you are in fact friends to your neighbours is best determined by your practice. Have you a readiness to do them good, both by words and actions, on all proper occasions? Let each one examine himself, on this ground. Remember, that the determination of this question will go far towards settling the next inquiry; whether you have a heart that deviseth wicked imaginations. For he who does not hate his brother, will not imagine evil against him. The Apostle tells us "charity thinketh no evil." Persons are not apt to put the worst

construction upon the words and actions of those they love, much less are they disposed to devise mischief against them. Evil thoughts and devices are the genuine fruit of an evil heart. Another method by which we may determine whether we love our fellow men is by inquiring, whether we are in the habit of saying and doing things which are prejudicial to them, without stopping to inquire, or consider the consequences of speaking and acting. Some persons are of so viciated a temper, that they will do mischief for its own sake, and without thought say and do things very injurious to the reputation and interest of others. When per

sons become habituated to any course of conduct, they do and say things without any set purpose. Thus "the common swearer often takes the name of God in vain, without thinking what he is doing. This is an evidence of a very wicked heart, when a person can employ his tongue and hand in that which is sinful and injurious to others without thought. Such have acquired so much facility, that they do mischief without even the labour of meditation. Such indeed have "feet which are swift in running to mischief."

Are

any of you among the sixth class of sinners who speak lies? Have you solemnly regarded an oath, when you have been called to speak and act under its obligation? Have you been careful in all cases, where the property and reputation of others might be affected by your words and actions? Lastly, inquire particularly, whether sowing discord is any part of your business. This particular calls for more strict inquiry, because the fact may not be so evident in this case, as in some oth

ers. In general I would remark that persons, who are often meddling in matters which do not concern them, frequently occasion discord and confusion among neighbours. Persons who neglect their own business to pry into that of others, commonly occasion much discord by their imprudent interference. It was an exhortation worthy of the Apostle, that we should be careful not to "Suffer as an evil doer, or a busy body in other men's matters." Let all then, examine themselves with respect to each of the above mentioned sins, remembering that the habitual indulged practice of either of these evils, denominates a person the enemy of God, and an heir of his wrath. For the indulged practice of any one sin is inconsistent with the life of religion. There is no sin so small, but if persevered in, will destroy the soul. And the reason why any kind of sin, when persisted in, will destroy the soul, is because there is no sin, but deserves God's wrath and curse, both in this and the future world; and further, all sin, as to its general nature and direct tendency, is the same. Every sin is a violation of the law of God, and disqualifies the soul for his service and enjoyment. And the indulgence of any one sin is an evidence, that no sin is hated because it is sin, and no virtuous practice loved and pursued because it is right and proper. If, upon examination, with respect to these sins, you find that you live in the commission of any of them, your situation is criminal and dangerous. Nothing but your love of sin hides your danger from your own eyes. Sin is so common a thing in this world, that it is but little feared, and by

multitudes wholly overlooked. God who made the world, and constantly upholds it by his power, is, as it were, banished from his own world by sin, and his law, which ought in reason to be made the standard of all human actions, is disregarded. How many, under all the advantages of revelation, may be found of whom it may be said "God is not in all their thoughts ?" Some of their sins are doubtless common, and this makes them appear small to the sinner. The frequen. су of sin has a great tendency to blind the mind against the evil and destructive tendency of it. And this greatly increases the danger of continuing in sin; for the longer sin is indulged, the more likely it is that the sinner will persist in it until the end of life. Let every person, who indulges himself in any evil practice, consider the truth of God's word, and learn to judge of the nature and tendency of sin by that, and not by the uneasiness which sin gives him at present. It is common for sinners to judge of the evil of sin by the latter, and those practices which gives them little pain in reflection, are considered by them as indifferent, or at most as venial. But this is a very dangerous rule by which to judge of the evil of sin, or of our danger. The practice of sin, as observed, tends to stupify the conscience, and indeed to destroy it. All sin will end in sorrow, either in the sorrow of a broken heart in this world, or in eternal sorrow in the coming one. And the only way to avoid the future punishment of sin, is to forsake it in this life; and this is, in effect, and the only important business in this world; especially as turning from sin, implies a

turning to God. This, my brethren, is the great end of life, and should be our daily concern. Nothing short of this will give you any hope, when you look beyond this momentary life. It is indeed the one thing needful, without which you are miserable, undone creatures forever. All sin, and sinners as such, are hateful to God. Evil cannot dwell with him. He has opened a way, in his infinite mercy, for sinners to be washed from the pollution of sin, and escape its awful punishment. This is by Christ. And now he is inviting, entreating and warning sinners to flee from the wrath to come. He is saying to you, "behold now is an accepted time, behold now is a day of salvation." The time is fast coming when you and I must "give an account for the deeds done in the body" to a righteous Judge, who will render to every man according to his works." "To them who by patient continuance in well doing, seek for glory, honour and immortality, eternal life. But unto them who are contentious and obey not the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish on every soul of man that doeth evil." The sinner must change his course, become a new creature, or he is ruined forever. Happy is that man, and he is the only happy man, who imitates Christ in his spirit and practice.