Withhold not good from him, to whom it is due, when it is in the power of thine hand to do it.

THE text enjoins doing good to men. It points out no particular kind of good, but good in general-good of every kind. The objects of this good are those to whom it is due-not due merely on promise, gratitude or justice; but due on any footing-due on the ground of humanity and mutual connexion-of necessity on the one part, and ability on the other. The Apostle says, "Labor with your hands the thing which is good, that ye may have to give to him that needeth." The necessities of others, in some cases, have a claim upon us equal to that, which arises from a contract made with them, or a benefit received from them. The good to be done is according to the necessity of the obVOL. IV. Bb

jects, and the measure of our ability. And the time of doing it, is when the necessity calls, and our abil ity permits. "Withhold not good from him to whom it is due, when it is in the power of thine hand to do it. Say not to thy neighbor, Go, and come again, and tomorrow I will give thee, when thou hast it by thee."

We have observed, that there are two things implied in this precept. One is that we do no evil. It is absurd to talk of doing good, unless we abstain from doing evil. While we do as much evil with one hand, as we do good with the other, there is no good done on the whole. What Solomon enjoins is not a life made up of good and evil, or a mere preponderance of good, but good without evil, or a steady course of usefulness according to our relation and ability. We are to abhor evil, and cleave to that which is good-to be simple concerning evil, and wise to that which is good. Where evil is not carefully avoided, good is not honestly intended. Malice and benevolence are incompatible. They cannot subsist together. The Apostle says to the Corinthians, "I pray God, that ye do no evil, but that ye should do that which is honest."

We have shewn some of the ways, in which men often do injuries one to another.

We shall now,

II. Attend to our subject in a positive view."Withhold not good from them to whom it is due." "Do good to all men, as ye have opportunity."

Religion is not merely a negative thing. It contains positive goodness. Abstinence from evil belongs to it; but the love and practice of goodness complete it. The Apostle distinguishes between a righteous, and a good man. "Scarcely for a righteous man will one die; yet peradventure for a good man some would even dare to die." The latter is a

higher and nobler character than the former. The righteous man is one who does justice, keeps his word, fulfils legal demands, and commits no real injuries. The good man besides all this, studies to be useful in his place, and to promote the virtue and happiness of all around him. He can sacrifice his own private interest for a greater and more extensive benefit to mankind. He seeks not merely his own profit, but the profit of many. To justice he adds brotherly kindness and charity..

The man, who is barely righteous, may pass for a valuable member of society; for though he has no public spirit, yet the public will avail itself of some advantage from his ability and property. But a man may be useful in society on earth, and yet not fit for the pure and benevolent society above.

Many entertain, too low ideas of religion, as if it wholly consisted in an abstinence from gross vice. But the gospel makes it consist in positive holiness and goodness. It requires us not only to put off the old man with his deeds, but also to put on the new man, which is created after the image of God.

In reading the parables and discourses of our Savior we shall find, that the characters, which he excludes from heaven, and condemns to eternal punishment, are not usually taken from the profligate and abandoned, but from the decent and orderly part of mankind. He thus teaches us, that his religion consists, not merely in specious manners, regular behavior, and abstinence from vice, but in a holy, píous, humble and benevolent spirit and conduct. The young ruler mentioned by the evangelists doubtless passed among his neighbors for a virtuous and amiable man; and our Savior observed in him something, which attracted his attention and regard. But when this man was put to a trial, it appeared, that religion, though not wholly neglected, had been but a subor

dinate object, and the love of the world reigned supreme in his heart. The prosperous farmer, who, foreseeing a plentiful harvest, enlarged his barns, and proposed to himself a long and cheerful enjoyment of his goods, stands in the story, not as a vicious and debauched, but rather as a discreet and good humored man. All his fault lay in an attachment to worldly enjoyments, and a deadness of heart to real piety and goodness. He laid up treasure for himself, and was not rich toward God. The unfaithful servant in the parable is condemned, not because he had lost, but because he had neglected his talent-not because he had been mischievous, but because he had been unprofitable. The sinners, who, from under the gospel, shall be condemned at the last day, are not described in general, as abandoned to profligacy of life, but as destitute of virtuous and holy tempers, and regardless of the duties, which respect the Redeemer and his faithful friends. The dreadful sentence against them is grounded, not so much on the hurt which they have done, as on the omission of the good, which they ought to have done.

The reason why our Lord has so often repeated such instructions and warnings, is doubtless because we are too apt to satisfy ourselves with a negative, superficial and partial religion, and to hope that, on the foot of such a religion, we shall be well accepted, though we feel no concern to do good, to serve the interest of the gospel, and to promote the happiness of mankind.

The ways in which we are to do good will here naturally come under our consideration.

1. We are to do good by diligence in our calling. Every man is bound to have some occupationsome stated, regular employment. And this ought to be such as may be useful to mankind. No man

has a right to acquire property by a business which is wholly nugatory and trifling; much less by an occupation which would necessarily be hurtful and injurious, because every man is bound to be useful in some way or other.

And as every man should have a calling, so he should be diligent and faithful in it. This is the advice of the Apostle, "Let ours maintain good works," or as it is in the margin, "let them profess honest trades for necessary uses, that they be not unprofitable. Let every man abide in the calling, wherin he is called; and be quiet and do his own business."

In a secular, as well as in a sacred calling, every man's principal object should be the same; not the acquirement of worldly property for himself, but the advancement of happiness among others. As the minister, in preaching the gospel, must aim not merely at his own profit, but at the profit of many; so the laborer, in working with his hands, must aim, not merely to supply his own wants, but also to give to them who need. When benevolence, or a regard to the general good governs us in the choice of our profession, and in the discharge of the duties of it, then, whether our profession be secular, civil or sacred, our industry is a virtue, and our labor a part of religion.

Industry is itself a virtue. It is an aid to every other virtue. It contributes to health of body and improves the strength of the mind. It is a security against temptations and a guard against vice. The scripture speaks of the idle, as being often too busy in other mens matters, as wandering about, and speaking things which they ought not, and thus sowing discord, separating friends, and disturbing social peace.

2. We are to do good by attending to the appro priate duties of our several relations.