away, when these robes shall be made perfectly white and pure, a lustre will flow from them, of which we can, as yet, form no conception. But how are the robes of the blessed thus washed? Whence is derived that spotless purity in which they are arrayed? The Spirit of God hath answered us, from the blood of the Lamb; leading our thoughts to that high dispensation of mercy, to which the saints above owe their establishment, first in grace and then in glory. From that blood which was shed for the remission of sins, flow both the atonement of human guilt, and the regeneration of human nature. Human nature had fallen too low to be capable of retrieving itself. It could not regain its primitive innocence, and still less was capable of raising itself so high in the scale of existence as to mingle with angels. We had neither sufficient knowledge to discover, nor virtue to merit, nor ability to qualify ourselves for enjoying, celestial glory. Heaven must have been either covered from our view by perpetual darkness, or only beheld from afar as an inaccessible region, if Christ had not interposed to open for us a new living way within the veil. The obligations which his generous undertaking has conferred upon the human race, will tend highly to increase the felicity of the blessed. The sense of being distinguished by so illustrious a benefactor, and the corresponding returns of gratitude and love to him, form some of the most pleasing of those emotions which shall continue to delight them through all eternity.

From those views of a state of future happiness which the text has suggested, various instructions relating to life and practice naturally arise. We are taught to rectify our notions of felicity; to look for it, not in what is external, but in what relates to the mind and heart; in good

dispositions and a purified soul; in unity and friendship with one another; and in the Divine presence and favour. If such things form the principal articles of future bliss, they cannot but be essential to our happiness in the more early periods of existence; and he who seeks his chief enjoyment from an opposite quarter, errs widely from the path which conducts to felicity.

We are farther taught whence to derive constancy and perseverance, amidst the present discouragements of a virtuous life. In this world we often behold good men depressed, and the wicked prospering around us. Our best deeds meet with unjust returns from an ungrateful world. Sincerity is overreached by craft, and innocence falls a victim to power. But let us not on such occasions 'say within ourselves, that in vain we have cleansed our hearts, and washed our hands in innocency. Let us rest on the assurance, that these disorders extend not far in the kingdom of God. They affect only the first stage of existence. They relate to discipline and trial, which will soon be finished. In that permanent state which is about to open, a new and better order of things shall arise. When dejected with the evils of life, let us look up to that happy multitude who have come out of great tribulation, and now stand before the throne. Until the day arrive which shall join us to that blessed assembly, let us shew ourselves worthy of the hope that is before us, by supporting, with a constant mind, the trials of our fidelity. Be patient; stablish your hearts. The coming of the Lord draweth nigh.

From the prospects which the text has afforded, we may likewise learn what the spirit is which should regulate our life. Sanctity of conduct, dignity of character, elevation of affections, become those who expect to mingle with angels and spirits of just

men made perfect. I mean not that such prospects should carry away our whole attention from the present world, where undoubtedly lies the chief scene of human action, of human duty. But while we act as inhabitants of the earth, we ought at the same time so to remember our connexion with a better world, as not to debase ourselves with what is mean, not to defile ourselves with what is impure, not to entangle ourselves among what is insnaring, in the present state. Let neither its advantages elate, nor its disappointments deject us; but with an equal spirit, with a mind full of immortality, let us pass through all the changes of this mortal life.

Finally, Let the discoveries of future happiness inspire us with suitable gratitude to God and Christ; to the eternal Father, who originally decreed such rewards for the righteous; and to the Son, who acts in the high character of the Dispenser of the divine mercies, and the great Restorer of the fallen race of men. Particularly when approaching to God in solemn acts of devotion, such as we are at this day to perform, let gratitude be alive and ardent in our

heart. The commemoration of our Saviour's death is in a high degree suited to awaken every emotion of tenderness and love. It brings before us, under one view, all the obligations which we lie under to this great benefactor of mankind. When just ready to suffer for our sake, he instituted this holy sacrament, and said, Do this in remembrance of me.Whom, O blessed Jesus! shall we ever remember, if we are capable of forgetting Thee? Thee, to whom we owe the forgiveness of sin, and the restoration of divine favour; our victory over death, and our hope of life eternal! Thou hast enlarged our views beyond these territories of disorders and darkness. Thou hast discovered to us the city of the living God. Thou settest open the gates of that new Jerusalem; and leadest us into the path of life. Thou from age to age gatherest out of every nation, and kindred, and people, that multitude which stand before the throne. Thou bringest them out of great tribulation. Thine are the white robes with which they are invested; thine, the palms which they bear; and by Thee they are placed under the light of the divine countenance for ever.

lence, they leave us open on different sides to be wounded. By the vices which prevail in society, our tranquillity may be disturbed, and our lives in various ways imbittered, while government can give us no redress. Religion supplies the insufficiency of law, by striking at the root of those disorders which occasion so much misery in the world. Its professed scope is to regulate,

not actions alone, but the temper and inclinations. By this means it ascends to the sources of conduct; and very ineffectual would the wisest system of legislation prove for the happiness of mankind, if it did not derive aid from religion, in softening the dispositions of men, and checking many of those evil passions to which the influence of law cannot possibly reach.

We are led to this reflection by the description given, in the context, of charity, that great principle in the Christian system. The Apostle places it in a variety of lights, and under each of them explains its operation by its internal effects; not by the actions to which it gives rise, but by the dispositions which it produces in the heart. He justly supposes, that, if the temper be duly regulated, propriety of action will follow, and good order take place in external behaviour. Of those characters of charity, I have chosen one for the subject of this Discourse, which leads to the consideration of a virtue highly important to us, both as Christians and as members of society. I shall endeavour, first, to explain the temper here pointed out, by shewing what this description of charity imports, that it thinketh no evil; and then to recommend such a disposition, and to display the bad effects of an opposite turn of mind.

I. Let us consider what this description of charity imports. You will easily perceive that the expression in the text is not to be understood in a sense altogether unlimited; as if there were no occasion on which we are to think unfavourably of others. To view all the actions of men with the same degree of complacency, would be contrary both to common understanding, and to many express precepts of religion. In a world where so much depravity abounds, were we to think and speak equally well of all,

we must either be insensible of the distinction between right and wrong, or be indifferent to that distinction when we perceived it. Religion renders it our duty to abhor that which is evil; and on many occasions, to express our indignation openly against it.

But the Apostle, with great propriety, describes the temper which he is recommending in such strong and general terms, as might guard us against that extreme, to which we are naturally most prone, of rash and unjust suspicion. The virtue which he means to inculcate, is that which is known by the name of Candour; a virtue, which, as soon as it is mentioned, every one will acknowledge to be essential to the character of a worthy man; a virtue which we seldom fail of ascribing to any person whom we seek to recommend to the esteem of others; but which, I am afraid, when we examine our own conduct in a religious view, is seldom the subject of inquiry.

It is necessary to observe, that true candour is altogether different from that guarded, inoffensive language, and that studied openness of behaviour, which we so frequently meet with among men of the world. Smiling, very often, is the aspect, and smooth are the words, of those who inwardly are the most ready to think evil of others. That candour which is a Christian virtue, consists not in fairness of speech, but in fairness of heart. It may want the blandishment of external courtesy, but supplies its place with humane and generous liberality of sentiment. Its manners are unaffected, and its professions cordial. Exempt, on one hand, from the dark jealousy of a suspicious mind; it is no less removed, on the other, from that easy credulity which is imposed on by every specious pretence. It is perfectly consistent with extensive knowledge of the world, and with due attention to our own safety. In that

various intercourse which we are obliged to carry on with persons of very different character, suspicion, to a certain degree, is a necessary guard. It is only when it exceeds the bounds of prudent caution, that it degenerates into vice. There is a proper mean between undistinguishing credulity and universal jealousy, which a sound understanding discerns, and which the man of candour studies to preserve.

He makes allowance for the mixture of evil with good, which is to be found in every human character. He expects none to be faultless; and he is unwilling to believe that there is any without some commendable quality. In the midst of many defects, he can discover a virtue. Under the influence of personal resentment, he can be just to the merit of an enemy. He never lends an open ear to those defamatory reports and dark suggestions which, among the tribes of the censorious, circulate with so much rapidity, and meet with such ready acceptance. He is not hasty to judge, and he requires full evidence before he will condemn. As long as an action can be ascribed to different motives, he holds it as no mark of sagacity to impute it always to the worst. Where there is just ground for doubt, he keeps his judgment undecided; and, during the period of suspense, leans to the most charitable construction which an action can bear. When he must condemn, he condemns with regret; and without those aggravations which the severity of others adds to the crime. He listens calmly to the apology of the offender, and readily admits every extenuating circumstance which equity can suggest. How much soever he may blame the principles of any sect or party, he never confounds, under one general censure, all who belong to that party or sect. He charges them not with such consequences of their tenets, as they refuse and disavow. From one

wrong opinion, he does not infer the subversion of all sound principles; nor, from one bad action, conclude that all regard to conscience is overthrown. When he beholds the mote in his brother's eye, he remembers the beam in his own. He commiserates human frailty; and judges of others, according to the principles by which he would think it reasonable that they should judge of him. In a word, he views men and actions in the clear sunshine of charity and good-nature; and not in that dark and sullen shade which jealousy and party-spirit throw over all characters. Such being, in general, the spirit of that charity which thinketh no evil, 1 proceed,

II. To recommend, by various arguments, this important branch of Christian virtue.

Let us begin with observing what a necessary requisite it is to the proper discharge of all the social duties. I need not spend time in shewing that these hold a very high rank in the Christian system. The encomium which the Apostle in this chapter bestows upon charity, is alone sufficient to prove it. He places this grace at the head of all the gifts and endowments which can be possessed by man; and assures us, that though we had all faith, so that we could remove mountains, yet if we be destitute of charity, it will profit us nothing. Accordingly, love, gentleness, meekness, and long-suffering, are enumerated as distinguishing fruits of the Spirit of Christ. (Gal. v. Christ. (Gal. v. 22, 23.) But it is impossible for such virtues as these to find place in a breast, where the propensity to think evil of others is predominant. Charitable and candid thoughts of men are the necessary introduction to all good-will and kindness. They form, if we may speak so, the only climate in which love can grow up and flourish. A suspicious temper checks in the bud every kind affection. It hardens the