LXXXIV.

Keep innocency, and do the thing that is right, for that shall bring a man peace at the last.Psalm xxxvii. 38.

IF this world were to last for ever, we need only enquire, what would bring a man peace for the present. Peace at the last would be out of the question. But as this world is not to last for ever, it is the part of wisdom surely to consider, what will bring us in the happiest manner to the end of it—or, in the words of the text, what will bring us peace at the last.

As it must be something therefore that has connexion with another world, it is evident, that the things of this world are excluded. Its riches, honours, and pleasures, have certainly no connexion with a state of future happiness; and therefore cannot bring us peace at the last. Lifeless forms also, and ceremonies professions of faith, and zeal for this, or that

outward

sect

sect are all matters, which have little connexion with a future state of happiness, and generally serve the purposes only of this world. These therefore cannot bring us peace at the last. External actions likewise, prayers · alms-giving and pious donations, unless connected with the heart, are all of the same kind. They have reference only to this world, and cannot therefore bring a man peace at the last.

In short, to attain this desirable end, we are to look only within ourselves. Those holy dispositions, which are formed in the heart on gospel principles, and ready to break out into action, whenever opportunity serves are connected with a future state of happiness; will survive this world; and are alone, through the merits of Christ, what can bring a man peace at the last.

LXXXV.

Judge not, that ye be not judged.— Matthew, vii. 1.

WE have here a rule guarded by a threat. Let us examine both. The rule is judge not-be not censorious in examining and publishing your neighbour's faults.

Are we al

But how far does the rule extend? lowed to censure crimes? Or such crimes only as have been judicially examined? Or may we examine levities, and ridicule the smaller failings of our neighbour? In all these matters, the Scripture is silent. It cannot indeed descend to particulars. It gives us a general rule, Judge not; and God Almighty has given us the faculty of reason to detail this rule: while our consciences allow, or disallow the liberties we take. The injury, that ensues to our neighbour's character from the indulgence of this liberty, seems to be the criterion of the plus or minus in the offence.

Such is the rule; let us next consider the threat: Judge not, that ye be not judged. — By the letter then

then of this threat it should seem, that whatever our other offences may be, the tenor of our sentence shall be altogether guided by our mode of judging others.

But this cannot possibly be the case: for though censuring others may in many cases be a great offence, yet it is by no means equal to many other offences. The fact seems to be, that this severity is expressed in a Jewish proverb, (with the same measure that ye mete, it shall be measured * to you again*,) which, being applied to different cases, takes its precise meaning from the different modes of malignity in each case.

the

The antithesis also was much in use among Jews. The reward or punishment due to different virtues, and vices, is expressed often under a similarity of idea; and though with no great exactness, yet liable to no misapplication. They that mourn, shall be comforted. They that hunger after righteousness, shall be filled. And, in the same manner, they that judge, shall be judged. It is evident therefore that the expression in the text, must not be interpreted in the full extent which the form of the words holds out; but only that a punishment equal to the offence, shall certainly follow.

* See LIGHTFOOT's Heb, and Talmud. Exercitat. in Locum.

LXXXVI.

He will not be afraid of any evil tidings, for his heart standeth fast, and believeth in the Lord. Psalm cxii. 7.

IN this state of trial, the real evils of life are not alone what call upon us for the exercise of resignation and religious fortitude; we must keep a strict eye also over imaginary evil. It is not only evil itself, but the fear of evil, that is one great cause of human distress. If a friend is sick, or bound on a distant voyage, or engaged in the dangers of war, every possible calamity, that can happen in any of these circumstances, is the constant terror of a feeling mind.

It is against these distrustful musings of the imagination, that the advice of the text is directed. It offers a noble security against the effect of all those evils, which hang yet in uncertainty. Let your heart stand fast, and trust in the Lord. The evil may come, or it may not

come.