called a state of liberty from its enlarging the mind, and opening the doctrine of univerfal charity.

The heathen nations had little notion of this doctrine. It never entered into their heads, that their charitable regard ought to extend beyond their own country: and if their patriotism, as they called it, was founded on a hatred to other nations, it was the more commendable.

Nor were the Jews, tho' bleffed with a more perfect knowledge, inclined to a much better practice. Their charity was generally confined to their circumcifed brethren. The uncircumcifed was a name of reproach, which excluded other nations. from the expectation of their charitable offices. Indeed their religion, which for wise reasons was contrived to separate them from other nations, tho' it often breathed a spirit of great benevolence to ftrangers, had, however, fome effect in producing this confined temper.

Greatly otherwife are the precepts of chriftianity. The gofpel fets us free from all these confined notions. It enlarges the human heart. It teaches us to call all mankind our neighbourseven our brethren. It points them all out to us as

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the children of one common parent; equally redeemed by the blood of Chrift ;-equal inheri tors of one common bleffing, and, as fuch, included in one common bond of charity.

But here again, my brethren, you must remember that you are not to take your charitable notions from fuch chriftians as you daily fee; many of whom, I fear, practife them very little but you are to take your notions of this matter from your Bibles. He who goes elsewhere for inftruction, is no christian.

SINCE then chriftianity may thus properly be called a state of liberty, let it be our earnest care, as the apostle adviseth us, to stand faft in that liberty.

And firft, as the gospel hath freed us from the bondage of rites and ceremonies, let us endeavour after the true fpirit of religion.-Men have two ways, you must know, of fhewing their religion. The first is, by practifing confcientiously the duties of it-by being pious, juft, and temperate; and making religion a part, as it were, of their lives. and manners.But as many people think this way of being religious, rather troublesome and inconvenient; and as they wish notwithstanding to go to heaven, they are willing to try an easier way.

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 conftant at churchand often at the facrament. 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 fuch practices, imitate the Pharifees 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 confifts of meats and drinks, as the apostle speaks, that is, of outward expreffions 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 fake, is no better than going to market, if it do not make our hearts better-that giving alms hath no value in the fight of God, if it be meant to cover fin-and that unless we imitate

our Saviour's life, his name is no paffport to heaven. He tells us plainly, that many will make claims in that day; and will cry, Lord, Lord, have we not done fo and fo in thy name? These are people, who have an outfide religion, instead of the religion of the heart. You remember the anfwer: 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 Chrift redeemed us from the yoke of fin, and given us generous and enlarged fentiments of kindnefs?-let it be our care, that his fufferings fhall have their effect. Let it ever be in our thoughts that fin is the feverest task-mafter we can ferve; and that its wages in the end are certainly death.Nor let us be content with a mere freedom from fin: 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 Chrift's difciples. 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

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diffenters of any denomination from our own church? It is nothing to us. There are good men of all perfuafions: and good men of all fuafions, we have no doubt, will find their way to heaven. Let us then confider 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 deteft the fin, let our hearts be touched with a tenderness for the finner; and a readiness to be of any real fervice 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 fays: Unless ye forgive men their trefpaffes, neither will my heavenly father forgive your trefpaffes.

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