been by the best institutes of Heathen philosophy, or even in the difpenfation delivered by Moses.

It was the declared object of the Mosaical difpenfation to reftrain the propensity of the Jewish Nation to idolatry; it forbad all acts of Violence and Injustice; it prefcribed rules for the External Worship of God, and regulated the vifible intercourse of men with each other; But Christianity ftopped not there; it directed its influence to the heart; it required its difciples to worship the fame God, not with formal rites and ceremonies only, but in fpirit and in truth: It forbad not merely the Commiffion of a crime, but the Secret Intention, and commanded men to abftain even from the Appearance of Evil.

In contradiction to all the vain ideas of pride and ambition, and in oppofition to the bent of the Jewith Nation, our Saviour bids his difciples learn of him to be meek and lowly, and mean as this felf-denying principle may still be thought by the worldly mind

ed,

ed, yet nothing is more certain, than that Pride was not made for Man; Humility, Meekness, and Refignation, properly belong to our condition as Weak, Dependent, and Sinful Beings, and whatever claim a haughty and affuming conduct may have to the pre-eminence of this world, yet blessed are the poor in fpirit, for their's is the kingdom of Heaven.

With respect to Benevolence, the utmost ftretch of it had gone no farther, than to comprehend kindred, friend, and country; mankind without this circle were Aliens at least, if not Enemies, and agreeably to this limitation, it had been said, Thou shalt love thy Neighbour and hate thine Enemy; But Chrift fays, Love your Enemies-Blefs them that curfe you-Do good to them that bate you, and pray for them that defpitefully ufe and perfecute you.* Such is the nature of that charity which teacheth us to look on all men as brethren, and which our

*St. Mat. ch. v. ver. 43. 44.

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Lord

Lord was pleased fo to prefer before the other focial virtues as to make it the ресиliar diftinction of his difciples. It is the moft beneficial affection of the human mind, as well as the moft pleafing; it clotes the breach of civil diftinction; it alleviates the fufferings of pain and ficknefs; it fupplies the wants of the needy, and adminifters comfort to the afflicted spirit; In a word-it links the happy and the unhappy together, recommending them to each other by acts of kindness, and returns of gratitude.

Christianity, therefore, may justly be confidered as the perfection of the Moral Law; but this is not all its excellence; we are indebted to it for the most fublime idea of the Supreme Being-for the certainty of a future state-for the affurances of divine mercy in remitting our fins upon repentance and faith-for the gifts of grace here, and for the promife of an eternal recompence for our fincere endeavours hereafter. Hence arifes the richest fource of

con

confolation, peace, and confidence; hence the nobleft incentives, the beft encouragement, and the fureft fupport of perfevering virtue.

Let me, therefore, recommend to your ferious confideration the following reflection-That fince all the knowledge derived to man, from the light of nature, and former revelations, were but introductory to that difcovery of God's will by Jefus Chrift, we are not to expect any other extraordinary communication of God's wifdom, for the reformation of the world.

The Law and the Prophets are fulfilled, Life and Immortality are clearly brought to light by the Gofpel, and our duty is distinctly marked out to us.

If, therefore, we wish for, or fear a future state, we ought carefully to attend to what is required on our part towards the attainment of everlasting falvation. He that rejecteth me, (faith our Lord) and receiveth not my words, hath one that judgeth him;

bim; the word that I have spoken, the fame fball judge him at the last day.*

God grant, therefore, that we may all cheerfully embrace, and henceforth ever hold fast the bleffed hope, which he hath given us in our Saviour Jefus Chrift, to whom, with the Father, and the Holy Ghost, be all honour and glory now and for ever.

*St. John, ch. xii. ver, 48.

SER