expiate those sins, of which every one, in a greater or less degree, is guilty.

Good works do spring out necessarily of a true and lively faith; for if a man sincerely believes the divine authority of Christ's religion, and is firmly convinced that his eternal happiness depends upon his obedience to its precepts, such a faith will naturally produce the practice of those virtues which are enjoined by the gospel; insomuch that by them a lively faith may be as evidently known, as a tree discerned by its fruit. The performance of these good works is indeed the test and criterion of genuine faith, just as "every tree is known by its own fruit ;-Faith, if it hath not works, is dead.

Thus the Church considers good works as essential to the character of a true christian, and as the necessary consequence of sincere faith in Christ. The true scripture doctrine is, that good works are indispensable, but not sufficient, for the attainment of eternal life. When we have done all those things, which are commanded us, we still say, that "we are unprofitable servants," and humbly rely upon the merit and mediation of Christ for our salvation.

ARTICLE XIII.

Of Works before Justification.

WORKS done before the Grace of Christ, and the Inspiration of his Spirit, are not pleasant to God; forasmuch as they spring not of Faith in Jesus Christ, neither do they make men meet to receive grace, or (as the school authors say) deserve grace of congruity; yea, rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.

EVERY action, which men perform by their own unassisted powers, must necessarily partake of the general imperfection and corruption of their nature; and therefore their works done before they are strengthened by the grace of Christ, and guided by the inspiration of his spirit, cannot be pleasant to God; forasmuch as they spring not of faith in Jesus Christ, the only principle which can render them acceptable in the sight of God. "Without faith it is impossible to please God."-They that are in the flesh (that is, who are not purified by the spiritual religion of Christ) cannot please God."

Bishop Burnet makes a distinction, which sets the doctrine of this article in a clear point of view" An action is called good, from the morality and nature of the action itself: so actions of justice and charity are in themselves good, whatsoever the doer of them may be; but actions are considered by God, with relation to him that does them in another light; his principles, ends, and motives, with all the other circumstances of the action, come into this account; for unless all these be good, let the action in its own abstract nature be ever so good, it cannot render the doer acceptable or meritorious in the sight of God." Nor can these works possess such degree of merit, as of themselves to make men meet or worthy to receive grace,

des

or (as the school authors say) deserve grace of congruity. All grace is the free gift of our heavenly Father; for "after that the love of God our Savior towards man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost."

So great and universal a depravity is introduced into the disposition of men, in consequence of the fall of Adam, that they can in no instance of themselves act as their Creator originally commanded; and therefore, as in all their works performed without divine assistance, there is a departure from the will of God, we doubt not but they have the nature of sin.

It is the will of God that we should act upon the motives which christianity proposes to our actions, and no others; and every assistance to his will and command hath surely the nature of sin." It is a principle of morals and legislation universally admitted, that actions are as their motives, and upon this principle the article chiefly turns besides, it is not likely that if our motives be wrong, our actions should continue right, though they may incidentally be so. Actions are of a transitory, motives of a permanent nature.

It is evident that this article, which is founded upon the general doctrine of original sin, explained in the ninth article, applies also to all persons who have not lived under the gospel dispensation. But though their works, as being done before the grace of Christ and the inspiration of his spirit, could not have been perfectly pleasing to God, and could not have risen to the standard of merit, yet as men, even in their natural condition, may, in some measure, resist the Justs of the flesh, withstand the temptations to evil, and do things" good and laudable when compared with their powers and faculties, we may rest assured that such conduct will be favorably accepted by a just and merciful God, who will judge mankind according to the degrees of instruction, and opportunities of improvement which have been respectively afforded them. "If there be a willing mind, it is accepted according to that a man hath, and not according to what a man hath not." And therefore, though all the actions of all persons who have been brought to the knowledge of Christ, are here pronounced to have the nature of sin, it by no means follows that these actions will, in all cases, exclude men from pardon and salvation. Christ offered himself as a sacrifice for the sins of the whole world, and not solely for that small portion of it, which has been favored with the light of his religion. Millions, who never heard the name of Jesus, but who have been "a law unto themselves," will be redeemed and blessed forever through the merits of his death, while those who have professed themselves his disciples, but " have held the truth in unrighteousness," will suffer "indignation and wrath, tribulation and anguish, denounced against every soul of man that doeth evil," whether he be Jew, Gentile or Christian; and all this is consistent with the opinion, that the true church of Christ will hereafter be rewarded with appropriate blessings. But we must ever bear in mind, that to whom much is given, of him much will be required: a more exalted virtue, and a greater purity of heart, will be expected from Christians, in proportion to the advantages which they have enjoyed. We are to be a peculiar people, zealous of good works; we are to

sanctify ourselves as the temples of God; we are to depart from all iniquity, and to aim at being perfect, even as our Father in heaven is perfect. And this degree of superiority, which requires incessant watchfulness and constant energy, will be rewarded by "the prize of our high calling in Christ."

Three Essays;

On the CONSTITUTION OF THE CHRISTIAN CHURCH; the SucCESSION in the MINISTRY; and SCHISM; with Notes.

But (Jesus Christ) because he continueth ever, hath an unchangeable Priesthood."

[Concluded from page 265.]

On Schism,

HEB. VII. 24.

IT requires but a very superficial knowledge of christianity,' to be satisfied, that the church of Christ was originally one single community. In the very nature of things it could not be otherwise. There could only be one faith, for Christ did not teach two religions; there could be no variety in the ordinances, for they were appointed by Christ and his inspired apostles; there could be only one ministry, for one religion could not admit of various ministrations; nor could there be any material variation in the worship of the church, for the same system of religion, and the same objects of worship, were common to all christians. And this is really what the church was, in its original purity. St. Paul says, "there is one body and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, (1) and one ministry of different orders and functions.(2)

The members of the church, under Christ their head, were united together by love. All joining, in spirit and in truth, in the worship of one God; all relying, with implicit confidence, in the atonement of Christ; all, through the sacraments and ministry of the church, enjoying the aids and comforts of divine grace; all governed by the same principles, and all exhibiting lives corresponding with so excellent a system of religion; nothing could be more delightful, or more in unison with the wisdom of its divine author, than this state of the church. But short indeed was the time, that this happy state continued. The grand enemy of the kingdom of Christ soon began to put his engines in motion. He, no doubt, readily perceived, that if the church was permitted to continue united and pure, his power must soon be curtailed. Human passions therefore were roused into hostility. Divisions on various accounts were attempted in this happy community. Among the Corinthians, schisms had like to have been effected by an attachment to different ministers. Some said, I am of Paul, and I of Apollos, and I of Ce.

(1) Eph. iv. 4, 5, 6. (2) It will be observed, that this part of the sentence is not a quotation from scripture. I believe, however, that what follows the above quoted verses, when attentively considered, will be admitted to amount to what is here stated respecting the ministry.

phas, and I of Christ. (3) The apostle asked them these pertinent questions: Is Christ divided? was Paul crucified for you? or were you baptized in the name of Paul? (4) He then declares, that all this originated in their corrupt passions and propensities: For ye are yet carnal; for whereas there is among you envying and strife and schisms, are ye not carnal and walk as men? For while one saith, I am of Paul, and another I of Apollos, are ye not carnal? (5) Here it is evident, that schism is classed with envy and strife, and ascribed to the same principle, a principle of sin inherent in the heart of the unconverted. For to be carnal has this meaning: The carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be. (6) Schisms were also attempted on other accounts, which I shall here omit.

It is true, by the unwearied exertions of the apostles, this dispo sition to schism was so far suppressed as to prevent it, for some time, from accomplishing what in modern times has been denominated schism. THIS IMPLIES THE SETTING UP OF SEPARATE COMAnd if even an atMUNIONS, OR THE FORMING OF SECTS BY MEN. tempt towards this was deemed a sin; if it sprung from a carnal nind, surely its accomplishment must be counted more deeply criminal. All men, therefore, that either form sects or join them, are guilty of the sin of schism.(7)

There cannot be now, any more than at the beginning, but ope true church of Christ. And this church will possess a character peculiar to herself, and such as cannot be either changed or superseded, as long as the New Testament remains. That must be the standard by which the character of a true church must be determined. That the true church herself should be entirely free from human corruptions, is perhaps not to be expected. But still she will retain the essential chasacter of a true church. Lo, I am with you always, even to the end of the world. Her doctrines will be the doctrines of the Bible, and her worship will be founded upon christian principles her sacraments will remain in their original state, and her ministry will be legitimately descended from Christ. And all the societies, that do not possess these distinguishing marks, come justly under the denomination of schismatics.

This doctrine I am well aware, is ill suited to the libertinism of the times, but it is not less true for that; nor will it be less accepta

(3) 1 Corinth: i. 12. (4) verse 13. (5) 1 Corinth: iii. 3, 4. In the common translation of the Bible, the word divisions is used. The original term means divisions in a bad sense, or factions. And it is evident, that the apostle is here censuring the same practice, that he blames in the first chapter, and there the word schisms is used. (6) Rom. viii. 7.

(7) It must, upon due reflection, seem wonderful that a crime so distinctly marked, and so severely reproved, as that of schism is in scripture; a crime which the members of the church, every Sabbath, are called upon to pray to protect them from, should at some times be almost entirely lost sight of. The truth is, whenever a sectarian spirit rages in the world, the attention of people is exclusively directed to some particular points; and of course other things are entirely set aside. While the poor enthusiast is wrapt up in his visions and illuminations, he despises sober instruction, and disregards all order in the church of Christ. And although he believes himself to be the favorite of Heaven, yet dishonors God, and disgraces religion, by supposing, that he who has bestowed the holy scriptures as a rule of faith and practice, should still be conferring new revelations on particular individuals:

ble to all friends of pure religion. I shall immediately be said to exclude all denominations from the church of Christ, but the one to which I belong. This I am far from doing. I exclude no man nor sect of men. Still I am far from believing that all the societies, that now claim the name of church, belong to the church of Christ. By schism they have broken the connection between them and the divine head; and of consequence are not in covenant with himMy own church, I most sincerely believe to be the purest in Christendom; and this opinion I think every man must entertain of the communion to which he belongs, who is either mentally honest or moderately acquainted with the subject of religion.(8)

Belonging however, as I profess to do, to the Protestant Episcopal Church, I shall be told that even she separated from the original church, and is of course schismatical. The reformation was, as it has been truly called by a celebrated historian, "the work of reason." (9) It was strictly a reformation of abuses, and not a schism. The essentials of the church were never touched. The fundamental doctrines were preserved, and the ministry continued without interruption. The reformers had nothing more in view, but to cut off those excressences that in a long series of years had grown out of the original stock.

Nothing is more common, than to hear schismatics admit, that the church is correct in her doctrines, that her liturgy is a noble system of devotion,and that her ministry is a gospel ministry. (10)These admissions surely prove that they were blindly deluded in leaving her. And indeed it would appear, that of those who have left the Church, for fifty years back, a large proportion come under this description. All sects, while their proselyting rage continues, are incessantly devising new plans to excite attention. (11) How much this has been the case here, the attentive observer needs not to be informed. And there is generally a passage into their communion depending entirely upon feeling, and unconnected with either judg ment or information. Among the Methodists, particularly at their Camp-Meetings, when a person either by means of the preaching, or through sympathy, appears agitated or distressed, he is invited up to be prayed for. This increases his agitation: so much so, as

(8) The utmost that true christian charity requires, is to admit, that those who differ from us are sincere. We cannot help believing them to be in error, while we differ in material points, otherwise we must allow ourselves to be wrong. And this no sincere christian can do; for surely as soon as he is convinced of his errors, he will relinquish them. But it is only to persons, that are humble, teachable, and correct in their deportment, that we can con sistently allow the merit of sincerity. It is impossible, and indeed it is not required, that we should thus think of those, whose zeal assumes the arts and devices of faction, whose judgment is perverted by prejudice, and whose religion renders them morose, austere and unamiable.

(9) Ld. Russell, in his History of Modern Europe.

(10) Although schismatics often attack the private characters of the clergy, a practice common to them with the deists, yet they are never heard to call in question the validity of their orders, nor even to doubt the lawfulness of their ministrations.

(11) The Universalians, in the city of London, invite such as they call se rious and well-disposed persons to partake of tea, on a Sunday afternoon, at one of their places of public worship, for which every guest pays three-pence.