heard him fay it,) that he does not believe fuch a perfon to be in a state of falvation.

On the other hand, he who confiders faith not as an end, but as the mean of a good life, confi ders that perfon only as a bad Christian, whose life is wicked. He may believe the folifidian, and many others, to be in error; yet still he confiders them as good Chriftians, if their lives be without reproach.

We are far however from fuppofing, there are not many enlarged minds, which may hold the doctrine of faith, without any of these prejudices about them. All we mean is, that among the low and bigotted people of this perfuafion, there is often found a want of charity.

1

IX.

I COR. i. 21.

FOR AFTER THAT-THE WORLD BY WISDOM KNEW NOT GOD, IT PLEASED GOD BY THE

FOOLISHNESS OF PREACHING, (that is, by the fimplicity of the Gospel,) TO SAVE THEM THAT

BELIEVE.

WE have here a contrast between the heathen WE

world, depending on its own wifdom-and the Christian world, depending on the fimple truths of the Gospel.

The philosophy of the heathen was carried to a great height. Their wife man, in lofty language, allowed himself inferior only to the gods. And yet, with all this pride and self-confequence, he was in fact ignorant of all those truths which most concerned him. He knew little of the nature of God-little of his own nature here-and still lefs

of

of his future ftate hereafter. In the mean time the Gospel gives him fufficient information on all these fubjects.

From this contraft may be known, in what the fimplicity of the gospel confifts; and how much better it is adapted to inculcate our duty to God and man, than any fyftem of human ethics. Happiness is the great end we all aim at: and when the truths of the Gospel find a foil prepared for them, they produce, it may be shewn, every happiness that can be enjoyed in this world, and hoped for in the next. Whereas, the virtues of the world are often among the greatest sources of misery; and at best, cannot carry us beyond the world.

TH

HE apoftle here compares a state of fociety to a human body. The general health of both confists in the health of their respective members. If each member performs its functions properly, the whole is found.

If we try this nation by the apostle's criterion, I fear we shall not find it in perfect health.

The first person we call upon is the gentleman of independent fortune. No man's ftation in the community is more honourable and useful:- - you

have it in your power, in a great degree, to fet the fashion, if I may fo fpeak, of religion in your neighbourhood. Your tenants --- your labourers -and fervants all look up to you. From your station therefore we expect not only a decorum of manners--but we expect to see the poor relievedthe injured redreffed-order and regularity establifhed- and a true fenfe of religion encouraged.

Inftead of this, what is your common behaviour? How often do you fleece the country to carry a purse to the capital? There you confume it in various modes of extravagance. If you ferve your country in parliament, you have your party, nor your opinion. The whole is a job: from hence you expect a return for the money spent on your election.

When the heats of fummer drive you for a few months into the country, it is happy, if you do not spread among your neighbours the diffipation and profligacy of the town.

Let us next call the merchant, together with the man of trade and bufinefs. You may be very use. ful members of the community: you are profitably employing numbers in procuring an honeft liveli hood: