So, if you should tell the multitude likewise, as I have done, of two particular enemies within the walls, and how, if we really love our native city and sound discipline, we shall be for turning them out; not out of the city I mean, but out of our own breasts-that is to say, envy and cupidity, which belonging to different classes of constituents, the appetitive and aversive, are still very nearly related both in their quality and consequences, the forward multitude would not be likely to hearken to you on that subject either, any more than they would to me : but some in the back-ground may. - -2, In the second kind or degree of civil, common or inceptive discipline, which is here called more properly Parochial, as belonging chiefly to the sphere of the parish, we have two different classes of subjects chiefly to distinguish in a civil respect; being the agricultural and mechanic: which also abound differently in different parishes according to their demand, and either of them sufficiently upon the whole, to prove its importance, when a supply can be had; so that there is no room in fact for a disadvantageous comparison, as we sometimes hear between these two important classes, either way. And among themselves the proper objects of jealousy to either class are not those of the other indiscriminately, but the idle and the profligate of both; as being not only false to their families and friends, but robbers of the parish, and thereby also of the community. For there is a way of robbing indirectly without being exactly what you would call a robber. Thus the imposing beggar robs indirectly when he is found out, by standing in the way of charity; as our Saviour intimates, " And because iniquity shall abound, the love of many shall wax cold." (Matt. xxiv. 12.) The shameless strumpet who extorts from the poor-payers in a parish, as it may be time after time a contribution to impudicity, is another instance of the same. The villainous old lecher, who, after having brought himself to poverty by such lewd means, must still go on creating burdens for the parish, and perhaps for the county likewise in the end, is another. These last-mentioned sorts may be robbers by permission or connivance: and it has been my hap to learn somewhat of such parish robberies by the poor committed on the poor with the sanction of the rich, robbers of an higher class, who must answer for both; that is for the share of others in such robberies, as well as their own. But the worst robbery of all, whether in parish or city, or any other sphere of society, is that which strips a poor man of his peace and innocence, by making him particeps criminis in a more direct way whether it make him any the nearer to advancement in a worldly respect or profession, as they say it does sometimes in some. I should like for men's connected crimes to be restricted at least to those in their own circumstances, to their equals I mean, and not extended to their dependents whether gentle or simple: that they might be expiated accordingly, without any prejudice to others, as the apostle says, "And for this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness." (Thess. II. ii. 11, 12.) If such as have ample means and opportunities must be "partakers of other men's sins," or have other men to be partakers of theirs, I should like for them to be a little select, that they might still be company for each other where they are going. And in the mean time, you and I are not to say any thing about it, nor so much as to seem, or even to be likely to know or suspect any thing, that the sin of Israel may be destroyed? We must suffer the people all to be damned, and be damned for suffering it, (Ezek. iii. 18,) at least,creep "into the holes of the rocks, and into the caves of the earth," for fear-and of what? of "man, whose breath is in his nostrils ;" not " of the Lord, and of the glory of his majesty, when he shall arise to shake terribly the earth," (Isaiah ii. 19,) but of the evil doers who "shall soon be cut down like the grass, and be withered even as the green while the thorn and the thistle herb," (Ps. xxxvii. 2,) come up on our altars ? No: rather "let us say to the mountains cover us, and to the hills fall on us;" (Hos. x. 8;) if "they do corrupt other," (Ps. lxxiii. 8,) and as many as they can besides with their wicked blasphemy, and other wicked devices. My dear, invisible brother, whom having not seen I still love in idea, and still hope to see in reality either here or hereafter; if we are not gifted with that flaming zeal for the Lord Christ, and that fervent regard for his pleasure, the church or flock,—which some appear to feel, and some holy men of former times have felt indeed, no doubt, let us still be bold to minister moderately, like the measure of our gift. "For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.” (Cor. II. viii. 12.) We read in Genesis the xviith and 12th, how God said to Abraham and his family or seed, then to be born, "And he that is eight days old shall be circumcised among you, every manchild in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed." (Gen. xvii. 12.) The meaning of which appears to be simply this, namely, that every male person or child precisely belonging to Abraham and his seed, either by descent, or by honest purchase (if one can tell how) was to be circumcised on being eight days old or more, but not under that age. God does not determine, whether those who should be stolen, or taken in defiance at noonday from their agonizing relatives, were to be circumcised, because he will not seem to allow of any dishonest increase in the house of Abraham, or of his own people, whether in the way of theft or adultery; any more than he would allow the company of singers to be falsely recruited. (Deut. xxiii. 1.) Neither did God provide ostensibly for another case, though foreknown and approved by God; being that of a larger purchase at once than Abraham's house would hold, which was made by one of his seed, and occasioned no small dispute in the family; some of the more monopolizing sort determining like Simeon and Levi in the case of Shechem, (Gen. xxxiv. 24,) and like many a murderous monopolist in after times, that all the new purchase should be circumcised according to God's holy ordinance; others, and the purchased themselves especially, considering it quite a new case. For here was neither "seed of Abraham born in his house, nor stranger bought with money"—to be circumcised, but quite another sort; who "were not redeemed with corruptible things, as silver and gold, from our vain conversation received by tradition, (from Druids, Magi, and other mythologists,) but with the precious blood of Christ, as of a lamb without blemish and without spot." (Pet. i. 18, 19.) It is neither Abraham that begat, nor his money that bought, nor his house that will hold us, the seed of Abraham by promise; (Gen. xv. 5; xxii. 17;) neither is it Abraham now, but Abraham's God, as well as ours, that enables us to possess the gates of our enemies." Do not therefore imagine that we are going to stoop to you in this matter, to receive your rites, if we receive your God, with every moral and religious duty, and are made brethren to you by the blood of the covenant, and by promise, being "sent forth (like Joseph) like prisoners out of the pit." (Zech. ix. 11.) 66 Our heavenly Purchaser has left with his addition to the house of Abraham an adequate trust for its management continually in his apostles and their successors, (Mat. xxviii. 18,) by one principle or spirit, (Cor. I. xii.; Eph. iv. &c.,) which is their actual or essential qualification and authority; with one main object to regard in common, and promote by the most powerful means, i. e. the most moderate and pacific, "That the residue of men might seek after the Lord, and all the Gentiles upon whom my name is called, saith the Lord who doeth all these things." And so the holy apostles determined in this case, writing accordingly to the purchased or redeemed aforesaid. "Forasmuch as we have heard, that certain which went out from us (SUPERFIDELES) have troubled you with words (Col. ii. 21, &c.) subverting your souls, saying, Ye must be circumcised and keep the law, to whom we gave no such commandment," &c.-" For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things," &c. (Acts xv.) Wherefore, remembering ourselves to be naturally neither more nor less, neither better nor worse than Gentiles in the flesh; who are called Uncircumcision by that which is called the Circumcision in the flesh made by handswithout Christ-aliens from the commonwealth of Israel, and strangers from the covenant of promise-having no hope, and without God in the world,—we do not arrogate any thing: while on the other hand, as "now in Christ Jesus we who were some time far off are made nigh by the blood of Christ," and as he "came and preached peace to us which were far off, and to them which were nigh,” (Eph. ii. 11, &c.,)—so we by his commission, and in the spirit of his mild institution exemplified in the conduct of its earliest ministers on the occasion now proposed -come preaching in his train PEACE TO THE WHOLE HOUSE OF ISRAEL, whether bought only or born likewise;—as we needs must, whether they will hearken unto us or not, more than unto him. For the duty of preaching is with us; but its reward, or consequence, with him that sent us; as he says, Behold I come quickly and my reward is with me, to give to every man according as his work shall be." (Rev. xxii. 12.) From the nature of his employment a labouring curate may see more to reprehend in his sphere, if from his humiliating dependence on the beneficed he be less likely to be regarded-than one either of this class or of the lay gentry round about: and few can be aware of the insolent expectations and crippling opposition to which he is exposed, as a teacher of righteousness and patron of the |