Fourth, Because it is honourable.

Look back upon the history of man, and tell me who, in your own opinion, have been the honourable members of the human race. Is one warping wavering man in the number? Among all those who have sacrificed their own judgment and conscience to the opinion of others, to the dread of censure, to the love of popularity and applause, to the desire of advancement, to the lust for office, is there a single Washington, a Chatham, an Alfred, a Gustavus, an Aristides, a Leonidas, a Judas Maccabeus, an apostle, a prophet, or a patriarch? How infinitely different is this conduct from that of the Saviour of mankind, who set his face as a flint against the opposing opinions, slanders, and persecutions of the whole nation in which he was born, and sealed the truth of his testimony on the accursed tree. Glory and honour, in the supreme and immortal sense, belong only to those who patiently, or, as it is in the original, “firmly and perseveringly continue in well doing.” These are the men whom, in your consciences, you respect and reverence. These are the men who are reverenced by mankind; who receive here, and throughout eternal ages will receive hereafter, " the honour which cometh from God only.” These are the greatest, while wavering Christians, although really possessing the Christian character, will be the least in the kingdom of heaven; and while few, very few, among all those who yield themselves to mental bondage, will ever be found in the regions of life.

Fifth, Because it is delightful.

All the observations which have been already made, illustrate this important truth. The character which is safe, useful, and honourable, cannot but be pleasant to the possessor. This, however, is far from being all. The independence which I am urging is the direct source of peace in the soul; the peace derived from an approving conscience and an approving God; the beginning and the end of all sincere enjoyment. In its retrospective views, it finds a multitude of objects on which its eye fastens with delight, and over which conscience sheds a perpetual sunshine. Its prospects, its future designs, still brighter and better with

66

continually increasing excellence, are a regular progress in the highway of holiness towards the paradise of God. Temptations may betide, dangers may multiply, and sufferings may threaten; but the Christian hero, possessing his soul in the fortitude of the Gospel, will be able to say, "None of these things move me; neither count I my life dear unto myself, so that 66 I may finish my course with joy." Secure of the smiles of God, on death he will look with serenity, and to the world beyond the grave with hope which maketh not ashamed. There he will see a divine reward prepared for him; a crown of glory, at the sight of which earthly diadems are changed into dross and dirt; and there he will be welcomed to the innumerable company of angels, and the spirits of just men made perfect, as a glorious addition to their number and their joys.

My young friends, you have begun life with many blessings, promises, and hopes. Your behaviour, while under my care, has strongly recommended you to my affection. You go into the world with my best wishes and my fervent prayers. May the Lord God be with you, and make your way through life prosperous! May he enable you to be strong, and very courageous, to do all the words of his law, and not to turn from it to the right hand or to the left. In this way you will find life a blessing to yourselves. In this way you will be blessings to your fellow-men. In this way the rod and staff of the good Shepherd will support you as you pass through the valley of the shadow of death; and in this way you will ascend to immortal glory beyond the grave.

SERMON XXIX.

ON DOING GOOD.

To the Candidates for the Baccalaureate in 1816

GALATIONS VI. 10.

"As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith."

THIS passage of Scripture is founded upon that which immediately precedes it, "And let us not be weary in well-doing; "for in due time we shall reap, if we faint not." That which we may be expected in this case to reap, is mentioned in the 8th verse, viz. life everlasting. The original language at the commencement of the 9th verse is Τὸ δὲ καλὸν ποιῶντες, μὴ ἐκκαzev: literally, "While we are doing that which is morally "excellent, beautiful, or lovely, let us not flag,”—“ let us "not lose our energy, nor become feeble and spiritless in our "exertions." On the contrary, let us always be vigorous and animated in the performance of this great duty. The original words rendered-let us do good, are igyawusba rò àvatov: "let us labour that which is good," i. e." let us do it with "the diligence and exertion with which industrious men la"bour in their ordinary business." From a comparison of this phraseology we learn, that that which is to be done by us, is not only to be beneficial to mankind, but is to be done

with such a disposition as will render the performance morally excellent and lovely in the sight of God; and that it is our duty to labour in this employment with firm resolution and unremitted energy.

This duty we are required to perform especially towards those who are of the household of faith. For this part of the injunction, obvious and ample reasons may without any difficulty be alleged. But the time will not permit me to consider either the reasons or the injunction itself. I shall therefore confine my observations to the general precepts in the text, which requires us

To do good unto all men as we have opportunity.

The first care of every man is undoubtedly to be employed, in all ordinary cases, upon himself; and the next, upon his God has comfamily. The reasons are plain and decisive. mitted these objects peculiarly to him. To them he can do more good than to any others, as they are always within his reach, as their wants are more immediately and perfectly known to him, and as he can supply them more easily, more uniformly, and more effectually than he can those of any other persons. It is hardly necessary to observe, that what is true of their wants is equally true of all their other interests. In addition to this it is to be remembered, that unless he perform the duty here specified, it will never be performed; for his fellow-men will never take the charge of it upon themselves.

But besides this great and indispensable duty of all men, it is in the power of all to do some, and of most to do much good to others, who are not their immediate connections. The performance of this duty I consider as the great object of the Apostle in the text; an object worthy of his commission, of his inspiration, and of the glorious Being by whom he was inspired.

What St. Paul thought it proper thus solemnly to enjoin upon the minds of all to whom the Gospel should come, I shall endeavour to impress upon the minds of my audience, and particularly upon the youths, for whom the present discourse is especially intended.

You are now, my young friends, about to take your leave

of the seminary in which you have received your principal education, and the principal means of enabling you to live usefully and honourably in the world. I have heretofore given you many instructions, kindly and sincerely I know, and as I hope usefully to you. The last which, as a body, you will ever receive from me, I am to give to you now. If they are not profitable to you, I intend that it shall not be my fault. Your past behaviour, while under my instruction, merits my cordial commendation, and forbids me to entertain a single doubt that the instructions which I now address to you will be received with candour and good will. I hope they will not be forgotten.

The first class of benefits which you are required to confer upon your fellow-men, and which will ordinarily be more in your power than any other, is formed of such as are naturally involved in the peculiar employments to which you will hereafter devote yourselves. These to an observing man will usually be obvious, and by all men will be acknowledged to be indispensable parts of your duty. Whether you betake yourselves to the pursuit of agriculture, commerce, law, medicine, or theology; whether you are found in private or public stations, it will be admitted by each of you, that the business to which you are thus addicted ought to be performed faithfully by yourselves, and usefully to others. But this class of beneficial efforts I shall not insist upon at the present time. My chief object is to urge upon you a beneficence collateral to this; a beneficence which will be suggested to you almost daily by passing events, which it will be in your power to render without neglecting your personal duties, which in single cases will often be of more importance than such of those duties as can be performed within an equal period, which, united, may be justly considered as of inestimable value, and which, on all those accounts, is indispensably required of you by your Maker. Let me now point out to you some of the ways in which you may advantageously exert this beneficence towards your fellow-men.

As a preliminary to all the observations which will be made in this discourse, I shall suppose you to be established in