and prepares it to receive truth, from whatever quarter it may be presented. Charity is the genial warmth of a good heart, not unlike that of the spring, which first opens and loosens the soil, allows the seeds, which are scattered on the surface, to find a place, and encourages those to spring up, which have been long struggling in vain for the light; prejudice is a rock, which refuses all hold, but to the short and barren mosses, with which it has been for ages covered, and which time only hardens and embrowns.

It is true, there is hardly a sect in christendom, which has not sometimes been uncharitable; and it is easy to see, that there is sometimes a bitter party arrayed against intolerance and bigotry. Indeed, the highest exercise of charity is, charity toward the uncharitable. But, whatever be the communion, in which it is found, nothing is so unfriendly to knowledge, as a narrow, exclusive, and censorious temper. This discovers itself, sometimes in a weak dread of novelty, sometimes in a petulant contempt of antiquity. It now puts in a caution against the character of an opponent, and now fastens on his doctrines consequences, which he rejects. It sometimes opposes ridicule to argument, feeling to fact, and names to reasons; and answers your statements by an appeal to its own personal experience, which can never be a reason to another, who has not the same internal sensation. The essence of this

spirit is the same all over the world; and effectually bars the mind against the access of truth. When any sect makes its last appeal to authority, or to its own

peculiar sensations, as a standard of truth, there is an end of religious inquiry. The mahometan is then able to bring the same reason for his belief in the koran, the papist for the traditions of his church, the quaker for his silent illuminations, and all sects, without distinction, for their own most diverse and contradictory formularies.

If any one imagines, that, what we have described as charity, is, in fact, indifference to truth, let such an one know, that their nature and tendency are altogether unlike. Indifference is always content with the degree of knowledge, which already exists; and is willing, that men should be ignorant on the most solemn and interesting subjects. Indifference is indolent, contemptuous and conceited; charity is an active temper, which, for its own sake, and that of others, encourages every provision for the progress of knowledge, sensible that the love of truth is one of the noblest principles of human virtue. Indifference thinks the study of religion unworthy of a thought; but charity is always employed in finding those truths, in which the greatest number can agree, and the better they are established, the better is charity promoted,

From what has already been said, I deem it unne, eessary to enlarge on the last branch of our subject, the connexion between piety and charity. The union of these qualities, however it may now be suspected to be doubtful or difficult, will be found practicable, at least in that world, and in that vast assembly,

which no man can number, of all nations, and kindred, and people, and tongues, who shall stand before the throne and before the Lamb, clothed with robes, and with palms in their hands, crying with a loud voice, salvation to our God, which sitteth upon the throne, and to the Lamb!

And, would we form on earth a congregation on the model of this, which the author of the book of Revelations saw in vision, we must come to God believing, that he is a rewarder of them, that diligently seek him, and believing, also, that, with this faith and this diligence, it is not impossible for any man to please him. We must have the charity to banish from our devotions every thing, which does not properly belong to this holy and charitable employment. We must consent to make our prayers, not tests of doctrine, but expressions of love. We must beware of awakening passions by our religious services, which are unfriendly to christian fellowship. Especially must we beware of making God a party to our own 'feelings, and of converting aets of christian communion and worship into a confederation-if the word may be pardoned-for purposes of private influence and religious domination. Piety, then, will most assuredly flourish, when we make our worship and our ordinances the means, and not the end of religion, and when that end is well understood to be love, out of a pure heart, a good conscience, and faith unfeigned.

To conclude, my christian brethren, are we among those, who seek after knowledge, and lift up our voices for understanding? Have we made religion an object of as much inquiry and attention, as its lofty claims and eternal importance demand? Is our charity the cloak of ignorance and indifference, or a genuine principle of philanthropy uniting, with tenderness and indulgence towards others, a sincere desire of their improvement? And are we careful to perfect and consecrate our love of truth and our charity by an inward and practical piety? My friends, we have much to do to wipe off the reproaches, which are continually cast upon one or the other of these blessed qualities; and we can do it only by uniting them in our own characters. It is the constant object of my wishes and prayers, and may it be the effect of my preaching, under the blessing of God, to contribute to the formation of that noblest of all characters, the christian, whose love, as the apostle describes it, abounds more and more in knowledge, and in all judgment, who approves the things, which are excellent, and who remains sincere and without offence, till the day of Christ, being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God,

THE END.