endeavours to promote the work of reformation, so the interests of superstition and licentiousness, have rapidly increased. Anxious to contribute his proportion of strength to the prevention of this evil, the author in various contemplations of this work, has treated largely of the principles and providential design of reformed societies, of the zeal and integrity of their founders, and of the unhappy tendency of succeeding generations, to slide from off the foundation of their forefathers, instead of building upon it a temple of faith and charity, where the fugitive might find a home, and the ruined spendthrift a rich provision. The inattention of those called religious societies to characters of these classes, for whom Christ died, bespeak a certain declension-it can result but from two causes, the growth of pride and self-righteousness-or cold and uncharitable indifference to the present and eternal happiness of man; I do not say that all those called christian societies, are equally chargeable with this inattention. It is not long since we have had singular examples of men, who humanly speaking, might have enjoyed the honours and profits of the world turning their backs upon all, and devoting the whole of their attention to the present and eternal happiness of man; and there are many such individuals existing-but religious societies in general forget the fervour of their founders, and are so far from labouring to propagate their spirit and example; that they have been sometiines known to degenerate into an utter ignorance of their own principles. How strikingly is the power of love, and the liberality of the gospel set forth, in the parable of the good Sama ritan-the man who experienced his bounty was a Jew, the determined enemy of his country, and one who would probably refuse to worship God, or even eat at the same table with his benefactor. Wounded and stripped of his raiment in a strange country (what an emblem of the soul which has fallen a victim to Satan and the world) the doctors of his own church perceive him in that state, but, like many of their successors in the present day, pass him coldly by on the other side; not so the benevolent Samaritan, he places him on his own beast, takes the whole expence and charge of his recovery upon him, and with the utmost pity and tenderness, pours into his wounds the oil of joy, and the wine of consolation. " Have existing sects of christians totally forgot this example of holy writ? If not, it would be well to consider what practical influence it has upon their conduct towards persons separated from their body, whether for non-conformity or immoral practice; how seldom after such separation does their treatment of the anathematized, prove their recollection of the parable of the good Samaritan, or of St. Paul's exhortation which is exactly in point" Count him not as an enemy, but admonish him as a brother." Alas how few christians in these latter ages of the world, possess the spirit and imitate the practice recommended by this parable and precept. In the beloved disciple we observe an eminent instance of their efficacy, he follows the fallen young man into the wilderness, (he does not wait to see him upon his knees at the church porch)-he cries, "Why fleest thou my son ?" Why fleest thou from thy best friend? On the contrary a total indifference, if not absolute enmity, is observed frequently to prevail, from persons leading the van in their little societies, toward those who have separated from their body-a conduct which decyphers a mind as narrow, as the sphere in which its partial domination is exercised. Is not the chrisuan religion altogether a healing scheme? May not religious discipline be compared to the art of healing, which is hardly ever abandoned until the body is dead? and may not excommunication be compared to the interment of the dead body? but where is the country that inters its citizens alive? for shame that it should be said it is done in Christendom; the fact is, many human souls have been abandoned as incurable, which were not so; which have recovered after the faculty had washed their hands clean out of them; and some which were curable, have been completely destroyed by mal-treatment; which brings to my recollection, a facetious remark of the celebrated Dr. Radcliffe, concerning the dutchess of Malborough's son-"Your son, madam, is dead by this time of a distemper called the Doctor, though he would have recovered, had it not been for the intervention of that unfortunate malady,"+-the application is obvious, I hope it will do christian sects no harm-if however it should be re *Thy best friend-God supremely-John and the church which he represented subordinately. How grand was the conduct of the apostle, to endanger his life in the wilderness, for the recovery of one lost sheep!-Oh power of love! hast thou retired into heaven thy hiding place for few traces of thy footsteps can I see upon earth. + See Radcliffe's life in the british Plutarch. torted in defence of hasty excommunication,* and of due distance, that surgeons and physicians when the body is distempered, are obliged to probe infectious sores to the bottom, and to administer the bitterest potions; the facts I admit, but assert that all these operations are performed in order to a cure; and that even if the disorder should prove so malignant, as to render it unsafe for society in general to approach the infected-yet the physician at the hazard of his life continues his visits, and never omits them, until death or recovery terminate his labours-and this is exactly the course, leaders of sects would pursue, if animated by the love of God. What the physician is to the body, they by profession are to the mind, and the attendance that he bestows upon the former from motives of interest, they should surely bestow upon the latter from motives of love, and always do when possessed of that divine faith, which as admirably described by the apostle, "Out of weakness makes strong, quenches the violence of fire, works righteousness, obtains promises, and even stops the mouths of lions" that is; overcomes all difficulties in the works of charity, from an internal + Hasty excommunication-this is always the result of envy, prejudice or passion-if absolute necessity requires the cutting off of a member for his own good, or for the good of the body; a true church of Christ will weep that Satan has obtained so much power-but I cannot conceive that such a church will feel indifferent, as to the salvation or destruction of those who were once its members-this would argue the absence of that charity, which may be justly denominated the soul or animating principle of the church; and without which, religious societies degenerate into political factions, or mere commercial associations; sensible men have only to open their eyes to perceive the living proofs of this assertion. It principle of faith and love which fears neither danger nor opposition; this was the spirit which influenced the author of the Revelations, in his pursuit of the robber in the wilderness; this was the spirit which animated St. Paul in his arduous labours; and in his prayers and tears for the conversion of his country men; this was the spirit which animated the first intruments of the reformation, and the founders of quakerism, but where is it now? Were we to enquire where is the christian society that conforms in its public conduct to the precepts and examples I have quoted, and if the question was proposed-Can a society be truly christian that does not? I am afraid the answer would appear invidious. might be retorted by some leading characters, who have been remiss in their attention to the sheep which have strayed from their respective folds-Do individuals who have separated from us, or whom we have separated from our body, act up to these principles themselves? to this it may be answered, that the state of societies and individuals differ, and that the former derive advantages from union, which the latter are deprived of-nevertheless some who are as sheep without a shepherd, do according to their ability, shew kindness to the suffering members of Him whom they love, and bear as they are able a part of their afflictions-instances of this could be addųced, in cases where the subjects have laboured under the disadvantages of much bodily and mental affliction, in conjunction with the sufferings attendant on a state of séparation from society; who have nevertheless manifested to the glory of a compassionate Saviour, that the |