mere outside shew, and too often prefer the empty form to the substance of religion.

Without passing too heavy a censure on the present age, or fancying it more cor rupt and infatuated than it really is, we may venture to pronounce, that the methods by which men wean themselves from the love of their neighbour, are as various and inconsistent as they were in our Saviour's time. Many, like the priest and Levite, seem to forget that it makes any part of their duty-content to pass through life with some appearance of devotion, and without incurring the imputation of any enormous crimes, though they have never taught the heart to melt, nor the hand to give-never shed the tear of compassion upon the unfortunate, nor heard the

cry of the fatherless and widow; and

perhaps, while they are neglecting to cul

tivate the benevolent affections, will spend whole years in the study of those mysterious parts of the divine law, properly placed above the reach of the human capacity, which not to know, argues no defect of religion, nor will the knowledge of them add one to the list of moral virtues.

But few like the good Samaritan, with a generous and liberal idea of charity, look upon all mankind as their neighbour; suffering neither religious nor national prejudices to interfere with the feelings of humanity, or stifle the natural workings of the heart-such is the real definition of charity. But of all the causes of dissention which break the bonds of society, destroy the exercise of benevolence, and separate man from man, nothing does it so effectually as a difference in religious opinions; from whence arise war and tu

mults, civil and domestic horrors, with every evil that can depreciate the human understanding, and desolate mankind,

Former ages began the fatal spirit of persecution; and to the disgrace of the present, there seem still to remain but too many sparks to rekindle the flame of discord-strange infatuation! that we should wish to deny to our neighbour that liberty of opinion which we SO proudly arrogate to ourselves; and surely a moment's reflection will point out the injustice of such sentiments; for whether they derive their religious tenets from principle, prejudice, or conviction, are not we actuated by the same motives in our belief, and of course are liable to the same errors in judgment; and, therefore, it is the highest act of uncharitableness to refuse to others those indulgencies we so largely enjoy ourselves, much less to persecute them on that account; when

possibly the only difference may consist in a few empty forms and outward ceremonies; for, after all, are they less our brethren, less entitled to our mutual confidence and protection, and is it not one of the great points of our holy religion, to do unto all men as we would they should do unto us! Let us then ever be kindly affectionate one towards another, that we may behold how good and pleasant a thing it is to live together in unity-so shall we be promoters and not destroyers of the Christian religion, which every where breathes the spirit of love and brotherly affection, whose ways should be ways of pleasantness, and all her paths peace.

SERMON XVI.

AGAINST DISCONTENT.

JOB, CHAP. V. VER. 6.

Man is born unto trouble, as the sparks fly upward.

BORN to trouble!-is it then decreed, at the very birth of man, that he must be miserable? This would indeed arraign the justice of God, and call his goodness in question. Upon such hard conditions, who would accept of life; and not reject the womb that bare him, and the paps which gave him suck? But let us candidly examine this bold expression of Job's com