I have heard him say it,) that he does not believe such a person to be in a state of salvation.

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

We are far however from supposing, 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 persuasion, there is often found a want of charity.

IX.

FOR AFTER THAT

1 COR. i. 21.

THE WORLD BY WISDOM KNEW

NOT GOD, IT PLEASED GOD BY THE FOOLISHNESS

́OF PREACHING, (that is, by the simplicity of the Gospel,) to SAVE THEM THAT Believe.

We have here a contrast between the heathen world, depending on its own wisdom-and the Christian world, depending on the simple truths of the Gospel.

The philosophy of the heathen was carried to a great height. Their wise man, in lofty language, allowed himself inferior only to the gods. And yet, with all this pride and self-consequence, 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

less

less of his future state hereafter. In the mean time the Gospel gives him sufficient information on all these subjects.

From this contrast may be known, in what the simplicity of the gospel consists; and how much better it is adapted to inculcate our duty to God and man, than any system of human ethics. Happiness is the great end we all aim at: and when the truths of the Gospel find a soil 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 scources of misery; and at best, cannot carry us beyond the world.

X.

ROM. xii. 4.

FOR AS WE HAVE MANY MEMBERS IN ONE BODY, AND ALL MEMBERS HAVE NOT THE SAME OFFICE; SO WE BEING MANY, ARE ONE BODY IN CHRIST, AND EVERY ONE MEMBERS ONE OF ANOTHER.

THE apostle here compares a state of society to a human body. The general health of both consists in the health of their respective members. If each member performs its functions properly, the whole is sound.

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 station in the community is more honourable and useful:-you

have it in your power, in a great degree, to set the fashion, if I may so speak, of religion in your neighbourhood. Your tenants-your labourers and servants-all look up to you. From your station therefore we expect not only a decorum of manners—but we expect to see the poor relieved -the injured redressed-order and regularity established-and a true sense of religion encou

raged.

Instead of this, what is your common behaviour? How often do you fleece the country to carry a purse to the capital? There you consume it in various modes of extravagance. If you serve your country in parliament, you have your party, not your opinion. The whole is a job: from hence you expect a return for the money spent on your election.

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

Let us next call the merchant, together with the man of trade and business. You may be very useful members of the community: you are profitably employing numbers in procuring an honest liveli

hood: