So, instead of a religious life, they wish to try what certain actions will do for them, which have a good religious appearance, and being done, now and then, without any great interruption of the ordinary pleasures of life, are much easier, than spending their whole time in the habits of religion. Thus many people, who lead careless lives, are very liberal in giving alms-are constant at church -and often at the sacrament. All this is good; but if it be meant to be exchanged for a religious life, the exchange, I fear, will never be accepted. People who take refuge in such practices, imitate the Pharisees of old, who were willing to believe, that washing their hands half a dozen times a day, and tithing mint and cummin, would atone for a bad life. A religion is not preached to us, which consists of meats and drinks, as the apostle speaks, that is, of outward expressions of religion; but of righteousness, peace, and joy in the Holy Ghost. Let it always therefore be present in our minds, that the form of religion without the spirit of it, is nothing-that going to church, unless for example's sake, is no better than going to market, if it do not make our hearts better— that giving alms hath no value in the sight of God, if it be meant to cover sin-and that unless we imitate

D 2

imitate our Saviour's life, his name is no passport to heaven. He tells us plainly, that many will make claims in that day: and will cry, Lord, Lord, have we not done so and so in thy name? These are people, who have an outside religion, instead of the religion of the heart. You remember the answer: I know you not; depart from me, all ye workers of iniquity.-In one word, nothing, but what amends our hearts, and lives, can be called religion; or in any degree qualify us for receiving the mercies of God, through the atonement of Christ.

Again, hath Christ redeemed us from the yoke of sin, and given us generous and enlarged sentiments of kindness?-let it be our care, that his sufferings shall have their effect. Let it ever be in our thoughts that sin is the severest task-master we can serve; and that its wages in the end are certainly death.-Nor let us be content with a mere freedom from sin: but let us endeavour to cultivate that general love, which is commanded in the gospel. This is the chief badge, by which we are known to be Christ's disciples. Let us free our minds from all prejudices and dislikes to others, on any pretence whatever. Do they differ from us in religious opinions? Are they dissenters

dissenters of any denomination from our own church? It is nothing to us. There are good men of all persuasions: and good men of all persuasions, we have no doubt, will find their way. to heaven. Let us then consider them as brother christians and treat them with that kindness, with which God, we doubt not, will treat them.

Are they men of a dubious, or even of a bad character? Mix with them indeed we cannot, unless we have hope of reforming them: but while we detest the sin, let our hearts be touched with a tenderness for the sinner; and a readiness to be of any real service to him in our power. Or are they, (to come still nearer home,) men who have done us an injury? Let us remember what our Lord says: Unless ye forgive men their trespasses, neither will my heavenly Father forgive your trespasses.

Having thus exerted that liberty, wherewith Christ hath made us free-having acted the true christian part-and as faithfully as we can, served that God, whose service is perfect freedom, we shall finally be removed into a more exalted state of liberty, than any this world can afford-even the glorious liberty of the sons of God.

SERMON IV.

MATTHEW, xxv. 14.

THE KINGDOM OF HEAVEN IS AS A MAN TRAVELLING INTO A FAR COUNTRY; WHO CALLED HIS SERVANTS, AND DELIVERED UNTO THEM HIS GOODS,

THIS verse is the introduction to one of our Saviour's parables, which was intended to explain the usual method of God's dealings with mankind: and the proper return he expects.The substance of it is this.

A master of a family being about to take a journey, leaves, in the hands of his servants, several sums of money-or talents as they are called -to each servant a different sum, which he

instructs

instructs them to improve against his return. At that time he calls them all to an account-examines the care and industry of each; and rewards or punishes them, as they had improved, or neglected their several trusts.The observations which arise from this parable shall be the subject of the following discourse.

FIRST, we may observe that God hath be stowed, for his own wise reasons, different talents on different men. To one man he hath given ten; to another only one.Now this subordination, in fact, pervades all the works of God. We see it take place through every part of nature-we see one creature gradually rising above another in perfection. Thus plants excel inanimate things-animals excel plants-men excel mere animals—and angels men.—Again, we see the same degrees of superiority among creatures of the same kind. Thus among plants, some excel others in beauty and use. Amongst irrational animals, some are more perfect than others. And in the human race, likewise, we find the same order observed. Thus to some men, God hath given strength, and vigour, and bodily powers in a great degree; while others