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 kindness?-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 serve; 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

diffenters

per

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 chriftians: 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 service to him in our power. Or are they, (to come ftill 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 trespasses.

Having thus exerted that liberty, wherewith Chrift hath made us free-having acted the true chriftian part-and as faithfully as we can, served that God, whofe fervice is perfect freedom, we fhall finally be removed into a more exalted, ftate of liberty, than any this world can afford-even the glorious liberty of the fons of God.

SERMON IV.

MATTHEW, XXV. 14.

THE KINGDOM OF HEAVEN IS AS A MAN TRAVELLING INTO A FAR COUNTRY; WHO CALLED HIS SERVANTS, AND DELIVERED UNTO THEM HIS GOODS.

THIS verfe is the introduction to one of our Saviour's parables, which was intended to explain the ufual method of God's dealings with mankind; and the proper return he expects.The fubftance of it is this.

A master of a family being about to take a journey, leaves, in the hands of his fervants, several fums of money-or talents as they are called-to each fervant a different fum, which he

inftructs

inftructs them to improve against his return. At that time he calls them all to an accountexamines the care and industry of each; and rewards, or punishes them, as they had improved, or neglected their feveral trufts.-The obfervations which arife from this parable, fhall be the subject of the following difcourfe..

FIRST, we may obferve that God hath beftowed, for his own wife reasons, different talents on different men. To one man he hath given ten; to another only one. Now this fubordination, in fact, pervades all the works of God. We fee it take place through every part of nature-we see one creature gradually rifing above another in perfection. Thus plants excel inanimate things-animals excel plants-men excel mere animals-and angels men. -Again, we fee the fame degrees of fuperiority, among creatures of the fame kind. Thus among plants, fome excel others in beauty, and use. Amongst irrational animals, fome are more perfect than others. And in the human race, likewife, we find the fame order observed. Thus to fome men, God hath given ftrength, and vigour, and bodily powers in a great degree; while

others labour under deformities, weaknesses, and habits of a fickly conftitution. To fome again God hath given great abilities of mind; while the reafon of others fcarce exceeds the inftin& of brutes. To some likewise he hath given riches and power, whilst to others he hath allotted poverty and obfcurity. Thus far however we only obferve from the parable, the order in which God hath varied his several talents.

But fecondly, we observe from it, that in confequence of thefe different talents, which God hath affigned to the rational part of his creatures, he hath affigned likewife different duties-fome particular office in life to each man, which arises from his peculiar talent; and appears indeed to be the fole caufe for which the talent was intrusted. So that, in whatever fituation a man is placed, it is his business to inquire what particular duties, arise from that particular situation: for that particular fituation is the talent which God hath intrufted to him; and those particular duties, are the offices in confequence affigned. Thus, for instance, when a man is placed in a high ftation, intrufted with power and authority, he fhould confider the peculiar offices arifing from such a station, are to protect the weak; to

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