of capacities, means of inftruction, and fituation in life. Who can tell what determined proportion of faith (neither lefs nor more) will carry a man to heaven? That quantity of faith which may be infufficient in itself to make a man a complete Chriftian, may be fufficient for that man who, humanely fpeaking, has done the beft he

could in his circumstances.

You ought not to conceive a distaste for any man, or body of men, because they are of a different perfuafion, fect, or party. Suppofing yourfelf in the right; you pity corporeal blindness: Why should you not, likewise, compaffionate, inftead of being angry with the blindness of the understanding, when it cannot difcern certain religious truths? I know no reafon but this, which refolves itself into pride; that the corporeally blind own themselves to be fo; but the blind in underStanding maintain that we labour under that dif temper, and not they. Now we are not fo thoroughly convinced that our understanding and way of thinking is perfectly right in all points, as that we have the full enjoyment of our eyefight and this makes us while we pity the other.

fo angry with the one, Enfure your own falcan, but do not think

yation as much as you hardly of those who differ from you, even in fundamental points, much lefs confign them over to damnation. Our bleffed Saviour, who difapproved the worship of the Samaritans, as appears

from his converfation with the Samaritan woman at the well, yet singles out, in his beautiful parable, one of that nation to do a generous action to the wounded traveller, on purpofe, one would think, to obviate this contracted turn of mind, and to recommend thofe to our love whofe religious notions we diflike. Whether a good man, who is a mifbeliever in fome points, without any faultinefs or irregularity of will, will be damned for his erroneous way of thinking, may be a question with fome people; but I think it admits of none, that a man will be damned for an uncharitable way of thinking and acting.

JOHN BALGUY, D. D.

DIED.-1748.

Sermons.

WHATEVER be the meaning of it, we

feem all to expect that others thould think as we do, and fubfcribe to our principles and perfuafions. And whenever this expectation fails, as it perpetually muft, our affection `. is apt to cool, and our good will to abate, in proportion to the difference. Whoever judges in his own way and rejects ours, at least forfeits fome fhare of our esteem, and often becomes an object of our high displeasure, if not deemed our enemy. Such an inhuman procedure.

being too general and common, it deferves to be a little confidered. Let us then briefly enquire into the true caufe of this proceeding; for unless that be difcovered, it will be in vain to think of a cure.

To what principle, then, can we afcribe this? Is it owing to our love of truth and our zeal and concern for the fupport of it? No; for fuch a principle, if fincere, would make us behave quite the reverse. But admitting our opinions to be juft and true, how are they to be maintained, promoted, and propagated? By ill-will or goodwill; by hatred or love; by injuries and reproaches, or kind usage and gentle treatment? Surely if we would recommend our opinions effectually, we muft procure them a fair hearing, and appear well affected to those whom we would convince. But if we difcover any figns of enmity and difaffection, men will be, naturally, prejudiced against all the arguments we can urge, because they may justly fufpect that we are influenced by motives very different from what we pretend. Whoever then has a real regard for truth, and is defirous to promote its intereft, will, doubtlefs, follow other methods than those we are fpeaking of. He will find it neceffary to correfpond with men of different perfuafions fairly and friendly; and, in all his dealings, to proceed with humanity, equity, and candour. He will be fo far from exafperating their minds by ma

levolence or contempt, that he will ftrive to conciliate their good will, and cultivate their esteem, by a willing discharge of all fuch good offices as may reasonably be expected from him. So that a pretence of our love and zeal for truth, cannot justify the practice we have been condemning. But then may not a pious concern for the glory of God make men impatient of oppofition, and zealous for their opinions, in order to preferve the doctrines of religion in their original purity? However plaufibly this may be alledged, it cannot be eafily proved true. Let the pure doctrines of religion, by all means, be guarded and maintained as carefully as may be; But how is this to be done? Will animofity or reproaches have a better effect than argument and fair reafoning? If we think our neighbour has erred and ftrayed from the paths of truth, muft we fall out with and abufe him, in order to bring him back in the right way? Will our treating him angrily or fcornfully make him more attentive to inftruction, or more open to conviction? Will he not rather be apt to conclude that our paffions and difpofitions are more faulty than his faith, or more irregular than his judgment? As the wrath of man worketh not the righteoufnefs of God, so it is the most improper inftrument to maintain truth, or rather it is much more likely to fubvert it. For can we fuppofe that God can ever be glorified by fuch

measures as are repugnant to charity and humanity, and contrary to the principles both of nature and religion? Such a conduct is no less injurious to truth than to the public peace and tranquillity of mankind. To promote and propagate what we believe to be truth by amicable methods, is undoubtedly a real service to the public; but ftrife and variance, and uncharitable proceedings, are the very bane of human fociety. Where then thall we fearch for the true fource, or to what caufe or principle may it be justly described? To none, I fear, that is praiseworthy or even innocent; but to what is exceedingly blameable, and of which we ought to be ashamed. For in truth it fprings from pride, vanity, and immoderate felf-love. Hence, chiefly, proceed thofe fevere judgments and rigorous dealings, which fo often appear among Chriftians, to the difhonour of our holy religion, and the reproach of human An intemperate fondness for our notions, fanctified by fpecious names, has laid waste our charity, and often made us violate the first principles of humanity and common justice.

nature.

To this has been owing most of the calamities and miferies which have often fo cruelly infefted the Chriftian world From this fountain have flowed not only bitter waters, but streams of blood in every age. Inquifitions, perfecutions, martyrdoms, murders, maffacres, are, in a great meafure, to be placed to the account of