enabled to "do all such good works as he hath prepared for us to walk in ;" but if we abuse all these privileges by neglecting such a fruitfulness, as is answerable to our christian calling, we must share the fate of the barren fig-tree: Cut it down, why cumbereth it the ground? Let this consideration then, my hearers, sink deep into your hearts; let it be firmly impressed upon your minds. Never forget, that not only profession but practice is required of us; not only faith but works likewise; not only to call Christ Master and Lord, but also to keep his commandments; for it is thus, as he tells us, we shall abide in his love; even as he kept his Father's commandments, and abideth in his love,

FOR THE CHURCHMAN'S MAGAZINE.

Every scribe which is instructed into the kingdom of heaven, is like unto a man that is an householder, which bringeth forth out of his treasures things new and old....Matthew xiii. 52.

THE fathers are so often quoted for settling controversies among Christians, that there can be few who are not acquainted with at least their names. And although we must appeal to the law and the testimony of God in the final result; yet neither is their authority to be despised. They are certainly competent witnesses of what were the received doctrines and practices of the day in which they lived. Nor ought we to have any doubt of their honesty, living and writing as they did, under the constant apprehension of suffering death for their faith. It is deservedly the boast of our church that she comes the nearest to primitive antiquity, in faith and discipline, of any in modern times. And that this may the better appear, it is proposed to insert a series of extracts from the early christian writers, commencing with those next after the apostles, and following the series down in the order of time, in which they lived. Agreeably to this proposal, which, it is not doubted, will be acceptable to every reader who may wish for an opportunity of forming an opinion for himself of those venerable ancients, or of better settling his own faith, we begin with St. Ignatius. This father, by the united testimony of all antiquity, was contemporary with several of the Apostles, with whom he was personally acquainted, and by some of whom, (but which, is not ascertained) he was ordained bishop of Antioch; the city where the disciples were first called christians, and where in very early times they were numerous.

His writings, so far as is known, have all reached our times; being only a series of letters, written to various churches while he was on his way to Rome, whither he was carried in bonds; and where he suffered martyrdom for the faith, submitting to a death the most formidable that can well be conceived, being exposed to wild beasts, to be torn in pieces and devoured; a kind of punishment frequently inflicted in those times on criminals of a base and ignoble character. Among the beforementioned Epistles appears the following:

TO THE MAGNESIANS.

IGNATIUS, who is also called Theophorus, to her that is blessed by the grace of God the Father, through Jesus Christ our Savior; in whom I salute the church that is at Magnesia on the Meander, and pray that their joy may abound in God the Father, and in Jesus Christ.

- I. Knowing your long perseverance in the love of God, I rejoice in the opportunity I have of addressing you in the faith of Jesus

Christ. Being thought worthy of the most holy name of God, in these bonds which I suffer, I would willingly rejoice the churches; among whom I pray that there may be unity in the body and spirit of Jesus Christ, who ever liveth for us; and in faith and charity, than which there is nothing better, or more acceptable to Jesus and the Father; in whom if we remain, we shall escape the evil designs of the prince of this world, and enjoy God.

II. Having had the pleasure to see you through Damas, your most reverend bishop, and worthy presbyters, Bapus and Apollonius, and my fellow servant, Sotion the deacon, to whom I would be serviceable, for he is obedient to his bishop, as to the grace of God, and to the presbytery, as to the law of Jesus Christ.

III. Familiarity with the youth of your bishop, becometh you not; but rather render unto him all reverence according to the will of God the Father. As indeed I know that the holy presbyters have not taken on themselves a subordinate office in appearance only, but that they wisely submit themselves to him in God; and not to him alone, but to the Father of Jesus Christ, the bishop of us all. In honor of him who so willeth, it becometh us to submit without hypocricy; for so it is that no one may deceive the visible bishop on earth, but he prevaricates with him who is invisible. I say this not according to the flesh, but according to God, who discerneth hidden things.

IV. It becometh us not only to be called christians, but to be such in reality. Yet there are some who acknowledge a bishop, and yet do all things without him. With me, such maintain not a pure conscience, assembling themselves together not in due subordination to the holy command.

V. Since in every thing we do, we have some end, to us there are but two, death and life; and every one shall go to his own place. For, as there are two sorts of coin, that of God, and of the world, and each hath stamped upon it, its proper character, unbelievers, have the mark of this world, and believers in love, the stamp of God the Father by Jesus Christ, in whom, except we be ready to suffer death after his passion, we shall not live with him in glory.

VI. Since in the beforementioned persons I have seen the whole multitude of you in faith and love, I exhort that ye strive to do all things in godly unity, the bishop sitting in the place of God the Son, and the presbyters as the council of apostles, and the deacons, who are dear to me, being entrusted with the ministry of Jesus Christ, who before all ages, was with the Father; and at length appeared in the world. All of you then being united in the same holy conversation, have reverence one towards another. Let no one look on his neighbor after the flesh, but ever be joined together in the love of Jesus Christ. Let nothing cause divisions among you, but be united with your bishop, and with those who are placed over you, according to the model of sound doctrine.

VII. As the Lord did nothing without the Father, being one with him, neither by himself nor his apostles; so neither do ye without the bishop and presbyters. Let not each one think to do what may seem proper in his own eyes; but be united together in one prayer,

or supplication, being of one mind, of one hope in love and joy unfeigned. There is one Jesus Christ, who is above all: come ye there, fore together as into the temple of God, to one altar, to one Jesus Christ, who came forth from the one Father, and hath returned that they may be one.

VIII. Be not deceived with strange doctrine, or with old fables which cannot profit. For if we yet live after the Jewish law, we ac knowledge we have not received grace: for the divine prophets lived according to Christ; for which cause, they were persecuted; being inspired by his grace, that they might assure the unbelieving, that there is one God, who hath manifested himself by his Son, Jesus Christ, his eternal word, who came not without being foreshowed; and who in all things pleased him that sent him.

IX. If then we, who have had our conversation in old things, have come unto the newness of hope, no more following Jewish Sabbaths, but living the life of the Lord, by whom, even by his death our life began, which some deny; (by which mystery nevertheless we have received faith, and by it we continue to be found disciples of Jesus Christ our only teacher ;) how can we live without him, whose disciples the prophets were, and waited for the instructions of his spirit? And because they waited upon him in righteousness, when he came, he raised them from the dead.

X. Let us not then be insensible of his goodness. For if he were to deal with us as we deserve, we should soon perish utterly.— Wherefore, having become his disciples, let us learn to live the christian life. For he that is called by any other name than this is not of God. Put off therefore the leven of wickedness which is old and corrupt; and be ye transformed into the new leven which is Jesus Christ. Be ye salted with him, that none of you become corrupt, and tainted with the savor of sin. To name the name of Jesus Christ, and yet be a Jew, agreeth not together; for christianity hath not believed in judaism, but judaism in christianity, that every tongue, believing in God, may be united in one.

XI. These things, my beloved, I say not, as knowing that any of you are thus minded, but being the least among you, I earnestly desire that you may be preserved from falling into the snares of vain glory; and be fully persuaded of the birth, and suffering, and resurrection that came to pass in the days of Pontius Pilate, the gov Which things were verily and indeed done by Jesus Christ our hope; from which may none of you be turned away.

ernor.

XII. I would gladly be serviceable to you all, if in any thing I might. For though I am bound, yet am I free to every one of you who is free. I know that ye are not puffed up; for ye have Jesus Christ dwelling in you. And the rather when I praise you, I know that ye are humbled in yourselves. As it is written, the just searcheth his ways.

XIII. Study then to be established in the doctrines of the Lord, and his apostles, that whatsoever ye do, ye may prosper from beginning to end, in body and soul, in faith and love, in the Son and in the Father and Holy Spirit, with your most reverend bishop, and the well-wrought spiritual crown of your presbyters, and the deacons according to God. Subinit yourselves to your bishop and to one

another; as Jesus Christ to his Father according to the flesh; and the apostles to Christ, and the Father, and the Spirit; that ye may have unity in body and soul.

XIV. Knowing that ye are filled with God, I have exhorted you in few words. Remember me in your prayers, that I may enjoy God; and likewise the churches in Syria, among whom I am not worthy to be named. I greatly long for your joint prayers to God, and your love, that the church in Syria may be watered with the dews of divine grace through your means.

XV. The Ephesians salute you from Smyrna, (whence I write) being ready for the glory of God; as ye also are, and who with Polycarp the bishop of the Smyrnians, have exceedingly refreshed me. The other churches, in honor of Jesus Christ, also salute you Fare ye well, in the peace of God, and possessing the inseparable Spirit which is Jesus Christ.

To the MAGNESIANS.

FOR THE CHURCHMAN'S MAGAZINE.

On Liberality of Sentiment.

LIBERALITY of sentiment among christians who differ in their faith is the boast of the present day. This, if rightly understood and sincerely practiced, is undoubtedly entitled to a high rank among christian virtues. But is there no danger, that by being carried to an extreme, like all other virtues, it may degenerate into a vice? Is there no fear, lest it should level all distinction between truth and falsehood, right and wrong? May it not produce utter indifference to every thing under the name of religion? The old adage is frequently repeated, "as a man thinketh so is he." It is said our faith is the result of evidence as it at present strikes the mind, and that we cannot help believing as we do. And then it is usual with an air of triumph to ask, whether a righteous and merciful God will condemn any one for a faith he could not avoid entertaining? Thus the latitudinarian thinks he has proved to a demonstration, that it is a matter of utter indifference what we believe; and if so, by consequence whether we believe any thing. Seduced by fashion, and unwilling to be thought bigoted, there are not wanting many serious and well disposed christians who adopt this reasoning as conclusive, and by their sanction give it currency.

To call in question the propriety or correctness of any sentiment that may have become the favorite of the day in which we live, is always an undesirable task. It is nevertheless a task, which regard to truth and consistency, sometimes requires us to perform. And to shew in this case that this reasoning is altogether fallacious and void of foundation can be no difficult matter; for suppose the above question should be answered in the negative; as it certainly ought to be; and it be said that God in the day of account will condemn no one for a faith he could not avoid entertaining, yet what concession is there contained in this? Let a man's faith be as sincere as it may; let him be ever so fully persuaded of his errors, absurdities and false

hoods, it still remains to be proved that he has not been guilty of negli gence and abuse of his powers. If this be the case with him, may he not be condemned by a righteous God who knoweth the heart? God has certainly a right to require from his creatures a due use of those faculties with which they are endowed by his goodness. If they abuse their reason; if they suffer their perverse desires to overcloud their judgment and bewilder their understanding, so that they cannot discern and embrace the truth, are they not guilty in his sight?

We are told of a certain ancient state which passed a law inflicting a double punishment for crimes committed in a state of intoxication; and the common sense of mankind is inclined to say there was a great deal of justice in this law. All civilized nations punish crimes committed in this condition with at least the same severity, as those committed in the full use of reason. And why so? Clearly because it is considered that a voluntary deprivation of reason ought to be no excuse. And what is the indulgence of any other passion that deprives a man of the right and proper use of this faeulty but a species of intoxication? So far as such indulgence is voluntary, (and all will agree that when sinful it is so) and so far as it produces the effect of blinding the understanding, and occasioning errors in the judgment, it is criminal in the sight of God, though it should lead to no criminal act; a case however, that can very hardly be just; since he who knoweth not and entertaineth not the truth, cannot be supposed to conform to it in his actions.

Conformably to this reasoning we always think and act, in cases which concern our duty towards ourselves and each other. We say that men are blinded to their duty; that through passion and prejudice they will not see the truth, and what their duty requires. We hesitate not to condemn them, as well for their actions as for their wilful blindness, as we call it. Nothing is more common than to say of some, for instance, that avarice so blinds and perverts their judgments, that they cannot see what is right between man and man. This indulgence of a sordid passion we condemn, as the root of all evil. In cases which affect our present interest, we are ready enough to see and condemn those errors in judgment which arise from a want of properly governing our passions. Such errors we think criminal; and what we think we say. Why then should we not think the same and say the same with regard to errors in a more important concern?

It will not be denied that the propensities of fallen nature may lead men to imagine they have an interest in believing a lie. Having a strong desire to gratify their present inclinations, they are under a violent temptation to bend their faith till it will comport with their feelings. The truth lays upon them many and severe restraints, as they imagine. Something must be done to get rid of these restraints. Their passions go to work, and substitute something instead of the truth, which they would fain have answer the same purpose. In all this shuffling and prevarication; this contest between reason and passion; this surrendry that is finally made to the latter, and the self-imposition that follows, is there nothing sinful in the sight of God? That error and falsehood are often thus chosen in