But the Doctor's greatest trouble proceeded from those frequent visitors who came to complain to him of the state of their neighbours' souls, and to vaunt their own spiritual gifts and happy security. To these he could be of no use, nor is it any reflection on his learning and abilities, to say he was often posed by a class of disputants, who, wanting a previous acquaintance with those general topics of information which are necessary to a clear and true view of the question, presume to handle the most abstruse and profound topics of theology, while unable to see the force of their opponent's reasonings, or to attend to the development of the false hypothesis on which their notions are founded. These people, being wise in their own conceits, gloried in their errors, mistaking spiritual pride for piety, and censorious curiosity for concern for their neighbours' souls. The spirit of "Stand apart, I am holier and wiser than thou," had such firm possession of their minds, that the mild instructions and persuasive example of Dr. Beaumont had no effect; his refusal to anathematize the darkness of their adversaries, or to admire the splendour of their illumination, sealed their ears against all his counsels. In vain did he admonish them that the test of Christian principles, as given by our Divine Lawgiver, was unity. The promulgation of the Gospel to distant countries was to result from universal good-will. "By this shall all men know that ye are my disciples, if ye have love one to another," was the Saviour's definition of his true servants. "I thank God that I am not like this Publican," was the self-gratulation of a much greater sinner. The Apostles enjoined the most guarded temperance of judgment respecting others, and the closest inquisition about ourselves; and the wisest and best men, from well-grounded fears of their own perseverance in well-doing, have declined[1] all superior affectation of sanctity or invidious comparison of the behaviour of others with their own, lest they should afterwards fall into some grievous sin, and thus bring disgrace on religion and virtue. The Catholic church, he said, was a term implying affectionate communion as well as universality; and how could they be said to wish for Christ's reign upon earth, who made knowledge to consist in frivolous cavils, and piety in rancorous misinterpretation of a brother's motives? Were discord, enmity, and censoriousness, fit harbingers of the Prince of peace? His great forerunner preached repentance and reformation. The sins of individuals, not the institutions of civil society, were the mountains which were to be levelled before the rising of the Sun of Righteousness. We might be saved, without knowing if our neighbour was in the road to heaven; we must at the last day be judged for the good we have done, not for the evil others have thought; nor would the mere frequent calling upon the Lord save those who in their deeds rejected the Divine government. In fine, Dr.