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DIFFICULTIES TO BE ENCOUNTERED IN THE WORK OF REFORMATION-ENERGY AND EFFECTS OF LOVE, EXEMPLIFIED IN THE CONDUCT OF THE GOOD SAMARITAN, AND IN THAT OF ST. JOHN-NEGLIGENCE OF SECTS IN THE PURSUIT AND RECOVERY OF SEPARATISTS AND BACKSLIDERS.

AS public and general evils, have the sanction of public and general consent, so he who presumes to point them out, must prepare to meet with public and general resentment-neither the goodness of his cause, nor the sincerity of his designs, will protect him from the "strife of tongues"-he must commit his cause to a higher power, and without studying to offend the weakness of nature, rise superior to its malice. He may have a larger or smaller measure of these infirmities himself; but if perfectly free from them all, this would not secure him from

public resentment. Socrates was misrepresented by his countrymen, and at last poisoned for his attempts to reform them. A greater than Socrates was galled with the grossest affronts; accused of blasphemy by the first pretenders to wisdom, and at last crucified as a malefactor. Luther who knew the fate of all who had preceded him in the work of reformation, and who saw the difficulties which he had to encounter, was not prevented by these considerations, from attempting the reformation of his church. And altho' both Luther and the church which he reformed were very imperfect, yet he laboured faithfully according to his light and capacity, to serve his generation-and notwithstanding his memory continues to be loaded with infamy, by the supporters of that system, which he which he exposed as injurious to the rights of mankind; yet he is now placed beyond the reach of malice, and can look down with pity upon the momentary interests, and unhappy passions which distract our world.

The author of the following contemplations, still more imperfect than Luther, and with but little pretension to his abilities, is nevertheless not ashamed to acknowledge, that he feels an interest in the cause which Luther had

begun, and which has been brought to still greater perfection by his successors in the work of reformation—and although the generality of mankind, feel little or no interest in subjects of this nature, and are alike indifferent whether the work of reformation goes forward or backward; yet the true friends of civil and religious freedom, cannot but perceive and lament, that in proportion as the protestant churches of Europe, have relaxed in their'

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 sometimes 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 be loved 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 christian 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.