are to use in the best manner we can. Neither are we absolutely forbidden to judge others; magistrates, ministers, and Christian societies, are required to censure evil doers. Nor are even private persons forbid to judge those to be ill men, who give flagrant proofs of their wickedness. We are forbid,

1. Intermeddling and judging persons without any requi site cause.

We should not officiously pass sentence upon any per son or thing, without just warrant or authority. We should not censure things out of our province, where we have no call to pass judgment. Nor should we judge of things above our reach, which either the defectiveness of our understandings, or the nature of the subject renders such. Neither should we censure others without the authority of this rule; that is, we should not censure any as guilty of the crime, because they happen not to think or act as we; nor should we make sins, or duties, which God never made so.

2. Blind and rash judging.

We must not condemn men before we have clear and reasonable evidence of facts, and their circumstances; we must not raise suspicions into accusations, nor judge hardly merely from hearsay and common fame; we must not pass sentence without knowing what the party can say in their defence; nor without being apprized of the particular circumstances that led them into the actions in question. And we should make allowance for the special differences of people's cases.

3. Partial judging.

We should not judge from pique or dislike of the person, rather than of the evil: and our judgment should be equally extended to all, who are equally concerned. We judge partially, when we judge others for things which we excuse in ourselves: or, when we censure smaller faults in others with more rigour than greater of our own, though they should not be just of the same kind: or, when we condemn that strongly in an enemy, which passes for little or nothing in a friend.

4. Uncharitable judging.

This is done, when we give way to suspicions and jealousies at random, without proper foundation; when we VOL. II.

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put the worst constructions on things that will admit of better ; when we judge of men's thoughts and intentions, where their actions afford no room for reproach; when we judge of men's acceptance with God, upon grounds which are not decisive by the gospel; when we censure men in the lump, overlooking their natural qualifications; when we impute to others opinions and consequences, which they disown; when we interpret calamities as judgments, from our dislike of persons; when we are unwilling to admit fair tokens of repentance for faults; when we publish the faults of others without occasion; or, lastly, when we involve the innocent in a censure with the guilty.

II. The motives by which the prohibition is enforced; 66 That ye be not judged."

1. We should not be censorious of others, as ever we would not be served by men in the same kind.

Men who fish for scandal, are very often met with in their own way: and it seems to give a general satisfaçtion, when they are effectually exposed.

2. As we would escape the just judgment of God.

Without repentance we may expect he will severely animadvert on this sin, which is a direct invasion of God's province. It is also very injurious to our neighbour; and it is a practice wherein we are self-condemned. To conclude.

Let us resolve to maintain a good opinion of all, till we are obliged by evidence to quit it.

Recollect often the evils attending censoriousness. Carefully avoid and mortify the usual incentives to this temper; idleness, selfishness, pride, and party zeal. Think frequently of the number and greatness of our own faults, and our need of allowances, both from God and men.

Lastly, Think how gentle and long-suffering God hath been to us already: that if he enter into judgment with us, we can have no hope to eternity; but that, if we judge ourselves impartially, and our neighbours charitably, we shall not be judged.

THE DUTY OF SEEKING GOD.

Sow to yourselves in righteousness, reap in mercy, break up your fallow ground: for it is time to seek the Lord till he come and rain righteousness upon you.-Hosea x. 12.

THE figurative language of scripture may, in some cases, obscure its import; but when it is explained, it exhibits the plainest truths in a rich variety of forms, and tends to fix them on our minds by its attractive influence. We pray God that this observation may be verified, while we open the passage now before us, and consider,

I. The duty enjoined.

The three first expressions are explained by the prophet himself, as collectively importing, that we should "seek the Lord;" but separately taken, they point out the particular manner in which we should seek him.

1. In the performance of his will.

Though no man ever hopes to reap wheat, where he has sowed only tares, almost all expect to obtain heaven, notwithstanding they have never made it the one object of their pursuit. But the apostle guards against this fatal error, and assures us, that we shall reap according to what we have sown; a joyful harvest in the day of judg ment let us not be provoking God by a life of sin, but turn to him in the way of righteousness; nor let us regard the duties of the first or second table only; but labour to fulfil all his will uniformly, and without reserve. 2. In a dependence on his mercy.

As there are many who hope to find acceptance with God, notwithstanding they seek him not at all, so are there many who think they make God their debtor, by the works they perform; and that they can earn heaven, as it were, by their own righteousness. But, however we may sow in righteousness," we must " reap in mercy." Death is the wages of sin, but life is not the wages of righteousness; all our righteousnesses are imperfect : our best deeds are mixed with sin: and therefore we must

be contented to accept heaven as the unmerited gift of God, through Jesus Christ.

3. In a due preparation of heart to receive his blessings. It would be vain for a man to sow his seed on fallow ground: the very rain, which God might send down upon it would be of no service, if the ground were not purged of its weeds, and the seed buried in the bosom of the earth. Thus neither can the soul make a just improvement of spiritual blessings, unless it be broken up, as it were, by the divine law. Till this be done, the true way of salvation will appear foolishness. To be diligent in working righteousness, and, after all, to depend on mere mercy, will be thought paradoxical and absurd. But, when once the law is brought home to the conscience, in its spirituality and extent, the soul is made willing to submit to the righteousness of God; and yet is induced to purify itself, even as God is pure. It was by this means that St. Paul was brought to a right mind; nor is there any other way of combining diligence in exertion with an humble dependence on the divine favour. For the impressing this duty on our minds, let us consider,

II. The arguments with which it is enforced.

Confining ourselves to the hints suggested in the text, we shall pass by many obvious and important arguments, and fix our attention upon,

1. The urgency of this duty.

At the proper seasons the husbandman goes forth to plough, or sow his ground, knowing that, if his work be neglected till the time for performing it be past, he shall have reason to repent of his neglect in the day of harvest. Let it be remembered, then, that this is the "time to seek the Lord." Are we advanced in years? Surely we have no time to lose. Are we in the early part of life? What time so fit as that of youth, before our habits be fixed, or our consciences seared, or our minds distracted by worldly cares? As for aged persons, their lives must be drawing to a speedy close; or, if protracted for awhile, a want of mental energy will unfit their souls for spiritual exertions. And, with respect to those who are in the midst of youth, for aught they know, there may be "but a step between them and death." If any feel a disposition to serve the Lord, this is, in a peculiar manner, the time for

them to seek his face. The very desire they feel is an evidence God himself is working in them, and reveals himself to them: whereas, if they stifle the motions of his Spirit, they know not the grace which they so despise shall be ever offered to them again. Let us then "redeem the time," that is so precious, and improve the season which God has afforded us for this important work.

2. The certainty of success in it.

The husbandman knows that if his soil be not watered by seasonable rains, his labour will be wholly lost: yet notwithstanding he cannot command the showers, he performs his labour, in hope that God will graciously send the former and the latter rain. But we have an absolute promise, that God will prosper our endeavours, and that "to him who soweth righteousness shall be a sure reward." Do we want a righteousness to justify us before God? He will clothe us in the unspotted robe of the Redeemer's righteousness. Do we want an inward righteousness, to qualify us for the enjoyment of his presence ? He will work it in us by his good Spirit, and transform us into his own blessed image. Yea, he will "rain down righteousness upon us," giving us abundance of grace, and of the gift of righteousness." Let this then encourage us; for "none ever sought his face in vain."

Application.

Let us begin the first great work, the ploughing up of our fallow ground. We need not be told either the necessity or the reasonableness of this work, in husbandry: and a small acquaintance with the corruption and obduracy of an unrenewed heart, will supersede any attempts to evince the same in the cultivation of the soul. Only let it be remembered, that nothing but the law, opened in all its spirituality, and applied in all its awful sanctions, can ever affect us in this work. Let us study it more and more. Let us try ourselves by it. Let us bring our actions, words, and thoughts to it, as to a touchstone. Let us use it for the rooting out of all false principles, and base affections. Thus shall our seed be sown to more advantage, and a glorious harvest await us in the day of the Lord Jesus.