persons who know and believe nothing to the purpose of evangelical truth. Honour, interest, and the habits of education, will induce men to shun open immoralities, and to comply with things which are reputable and praise-worthy. But, though there be great cause for thankfulness to God, who, by his providence, thus restrains mankind from much evil; yet this is not holiness. Holiness is the love of God and one another; whereas this is mere self-love. All works and worship of this kind are no better than the offering of Cain, which, being without faith, could not please God.

And as there may be a semblance of holiness without faith, so there may be a semblance of faith without holiness. The doctrines of the Bible, though in themselves practical, yet may be treated as mere speculations, and frequently are so by men who profess to believe them; and where this is the case, instead of producing holiness, they may have a contrary effect: but this is owing to their being perverted. God's words do good to the upright. There is not a sentiment in the living oracles, but what, if received in the true spirit and intent of it, will contribute to the sanctification of the mind.

True religion is, with great beauty and propriety, called, “Walking in the Truth*." A life of sobriety, righteousness, and godliness, is Christian principle reduced to practice. Truth is a system of love; an overflow of the divine blessedness, as is intimated, by its being called, "The glorious gospel of the blessed God:" a system of reconciliation, peace, and forgiveness; full of the most amazing condescension, and of spotless rectitude. To walk in truth like this, is to walk in love; to be tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven us; to be of the same mind with him who made himself of no reputation, and took upon him the form of a servant and to be "holy in all manner of conversation."

Such were the fruits of Truth which were actually brought forth by the primitive believers; and such, in different degrees, notwithstanding the many defects and scandals which abound amongst us, are the fruits of it in true Christians to this day. Thousands of examples, both in earlier and later times, might be produced, in which men who previously walked according to the course of this world, in rioting and drunkenness, in chambering and wantonness, in strife and envying, on embracing the doctrine of Christ crucified, have put off all these, and become, as it were, new creatures.

It is also worthy of special notice, that in every instance in which the primitive churches deviated from the doctrine of the apostles, they appear to have degenerated as to zeal and practical godliness. A careful review of the epistles to the Corinthians, the Galatians, and the Hebrews, who departed more than any other churches from the simplicity of the gospel, would furnish proof of the justness of this remark. It was not without reason that Paul observed to the Corinthians-" Evil communications corrupt good manners;" by which he appears to have meant the communications of false teachers, who

* 3 John 4.

endeavoured to undermine the resurrection, and other important truths. And such was the "corruption of manners" which accompanied these notions, that, degenerate as we consider ourselves, compared with the primitive Christians, if any one of our churches tolerated the same things, we should be almost ready to pronounce it a synagogue of Satan. Among other things, they divided into parties, boasted of the talents of their preachers, went to law with one another, connived at the most unnatural kind of fornication, communed with idolators at their temples, and profaned the supper of the Lord, by appropriating it to purposes of sensual indulgence! Such were the fruits of error!

If we look into the Epistle to the Galatians, who had been turned aside from the apostolic doctrine of justification, we shall find fruits of the same kind. They are described as "not obeying the truth," as "foolish," as, in a manner," bewitched," as having lost their former "zeal," and rendered their Christianity a matter of " doubt;" as needing to have "Christ again formed in them :" and it is strongly intimated, that they were guilty of "biting," and, as it were, "devouring" one another; of "fulfilling the lusts of the flesh," and of coveting "vain glory, provoking one another, and envying one another."*

If the Hebrews had not, in turning aside from the truth, been injured in their spirit and conduct, it is very improbable that such language as the following would have been addressed to them: "Wherefore, as the Holy Ghost saith, To-day if ye will hear his voice, harden not your hearts as in the provocation, in the day of temptation in the wilderness, when your fathers tempted me, proved me, and saw my works forty years: wherefore I was grieved with that generation, and said, They do always err in their hearts, and they have not known my ways. So I sware in my wrath, they shall not enter into my rest. Take heed, brethren, lest there be in any of YOU an evil heart of unbelief, in departing from the living God! Exhort one another daily while it is called to-day, lest any of you be hardened through the deceitfulness of sin!" Neither is it likely that they would have been exhorted to "look diligently, lest any man should fail of the grace of God; lest any root of bitterness, springing up, should trouble them, and thereby many be defiled; lest there should be any fornicator or profane person, as Esau, who, for one morsel of meat, sold his birthright;" if no such symptoms had appeared amongst them. Finally: It is not probable that so solemn a warning against "whoredom and adultery" would have been introduced, and the offenders cited, as it were, to the tribunal of God, if there had been no occasion for it in their own conduct.t

Whether these instances of the pernicious effects of error in the primitive churches, be not in direct opposition to the modern notions before stated, let the reader judge. Nor are such things peculiar to the primitive churches. If you see men desert the principles before

* See ch. iii. 1.-iv. 11, 19, 20.-v. 7. 15, 16, 26.

+ Ch. iii. 7-13.-xii. 12, 13, 15, 16.-xiii. 4.

stated, or hold them in a corrupted sense, you may commonly perceive a change in their spirit. They may retain what is called character, in the eyes of the world; but the savour of godliness is departed. They may retain their zeal; but it will be confined to some little peculiarity, to the neglect of the common faith. There will be a want of that lovely proportion which constitutes the true beauty of holiness. A man who chews opium, or tobacco, may prefer them to the most wholesome food, and may derive from them pleasure, and even vigour, for a time; but his pale countenance, and debilitated constitution, will soon bear witness to the folly of spending his money for that which is not bread.

:

Fourthly The love which the primitive Christians bore to one another was for the Truth's sake *.- Now that for the sake of which we love a person, is considered as of greater importance than any thing else pertaining to him. It is that which constitutes his value in our esteem; and which, if he were to abandon, we should no longer esteem him.

Here we may perceive what is essential to the true legitimate charity of the primitive Christians. Instead of regarding men irrespectively of their principles, they "knew no man after the flesh." John, who was the most loving or charitable, perhaps, of all the disciples of Christ, is so far from considering a departure from the truth as a light matter, and the subject of it, as entitled to the same Christian affection as heretofore, that he expressly writes as follows: "Whosoever transgresseth, and abideth not in the doctrine of Christ, hath NOT God.-If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God-speed; for he that biddeth him God-speed, is partaker of his evil deeds." Would not such language, I ask, in our days, be reckoned very uncharitable? It would.-But this proves, beyond all reasonable doubt, that the common ideas of charity are anti-scriptural. Charity will not take it for granted, that whosoever deviates from our views, must needs deviate from the doctrine of Christ; but will carefully enquire at the oracles of God, what is Truth. Yet there is no need of being ever learning, and never able to come to the knowledge of it. The lady whom John addressed was supposed to be able to distinguish between those who "brought the doctrine of Christ," and those who came without it; and so are Christians in the present day. Charity hopeth all things," and will always put the most favourable construction upon the motives of others that truth will admit: but without truth, as its ground and guide, it will not proceed.

Here also we may see the nature of Christian unity. It is not merely for two or more persons to be agreed; for this they may be in evil. This is mere party-attachment. It is natural for men to love those who think and act like themselves, and that for their own sake. But Christian unity is to love one another for Christ's sake, and for the truth's sake, that dwelleth in them. Christ, as revealed in the

gospel, forms the great point of union. A number of minds are drawn towards this point; and the nearer they approximate to it, the nearer they approach to an union with one another. If all true Christians were nearer to the mind of Christ, their differences would soon subside; and they would feel themselves, as they approached it, to be of one heart, and of one soul."

Lastly Truth is the only solid foundation of peace and happiness.-There are cases, it is granted, in which the mind may rejoice in error, or be distressed by truth. False doctrine will operate like opium, filling the imagination with pleasing dreams: but all is transient and delusive. Truth, on the other hand, when it barely commendeth itself to the conscience of a sinner, may render him extremely unhappy. Such was the effect of Judas's conviction of Christ's innocence; and such is the effect of similar convictions in the present times. But where Truth takes possession of the heart; or, as the Scriptures express it, where ،، we receive the love of the truth," peace and joy accompany it. This is a fact established by history and experience, and is easily accounted for. Revealed truth carries in it a message of pardon, reconciliation, and eternal life; and all in a way honourable to the divine character and government. This, in itself, is good news; and to every one who, as a sinner ready to perish, receiveth it, is a source of solid and lasting happiness. Truth also pours light upon all the dark and mysterious events of time, and teaches us, while weeping over human misery, not to despond or repine; but, viewing things on a large scale, to rejoice in whatever is. It exhibits GOD upon the throne of the universe, ordering every thing for the best; and thus reconciles the mind to present ill, by pointing it to the good that shall ultimately rise out of it.

Contrast with this the horrible complaints of an infidel. ،، Who can, without horror, consider the whole earth as the empire of destruction? It abounds in wonders; it abounds also in victims: it is a vast field of carnage and contagion! Every species is, without pity, pursued and torn to pieces, through the earth, and air, and water! In man there is more wretchedness than in all other animals put together. He smarts continually under two sources, which other animals never feel-anxiety, and listlessness in appetence, which make him weary of himself. He loves life, and yet he knows that he must die. If he enjoy some transient good, for which he is thankful to heaven, he suffers various evils, and is at last devoured by worms. This knowledge is his fatal prerogative. Other animals have it not. He feels it every moment rankling and corroding in his breast. Yet he spends the transient moment of his existence in diffusing the misery which he suffers; in cutting the throats of his fellow-creatures for pay; in cheating, and being cheated; in robbing, and being robbed; in serving, that he may command; and in repenting of all that he does. The bulk of mankind are nothing more than a crowd of wretches, equally criminal and unfortunate; and the globe contains rather carcases than men. I tremble upon a review of this dreadful picture, to find that it implies a complaint against

stated, or hold them in a corrupted sense, you may commonly perceive a change in their spirit. They may retain what is called character, in the eyes of the world; but the savour of godliness is departed. They may retain their zeal; but it will be confined to some little peculiarity, to the neglect of the common faith. There will be a want of that lovely proportion which constitutes the true beauty of holiness. A man who chews opium, or tobacco, may prefer them to the most wholesome food, and may derive from them pleasure, and even vigour, for a time; but his pale countenance, and debilitated constitution, will soon bear witness to the folly of spending his money for that which is not bread.

Fourthly: The love which the primitive Christians bore to one another was for the Truth's sake*. Now that for the sake of which we love a person, is considered as of greater importance than any thing else pertaining to him. It is that which constitutes his value in our esteem; and which, if he were to abandon, we should no longer esteem him.

Here we may perceive what is essential to the true legitimate charity of the primitive Christians. Instead of regarding men irrespectively of their principles, they "knew no man after the flesh." John, who was the most loving or charitable, perhaps, of all the disciples of Christ, is so far from considering a departure from the truth as a light matter, and the subject of it, as entitled to the same Christian affection as heretofore, that he expressly writes as follows:"Whosoever transgresseth, and abideth not in the doctrine of Christ, hath NOT God.-If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God-speed; for he that biddeth him God-speed, is partaker of his evil deeds." Would not such language, I ask, in our days, be reckoned very uncharitable? It would.-But this proves, beyond all reasonable doubt, that the common ideas of charity are anti-scriptural. Charity will not take it for granted, that whosoever deviates from our views, must needs deviate from the doctrine of Christ; but will carefully enquire at the oracles of God, what is Truth. Yet there is no need of being ever learning, and never able to come to the knowledge of it. The lady whom John addressed was supposed to be able to distinguish between those who brought the doctrine of Christ," and those who came without it; and so are Christians in the present day. Charity hopeth all things," and will always put the most favourable construction upon the motives of others that truth will admit: but without truth, as its ground and guide, it will not proceed.

"

It is not

Here also we may see the nature of Christian unity. merely for two or more persons to be agreed; for this they may be in evil. This is mere party-attachment. It is natural for men to love those who think and act like themselves, and that for their own sake. But Christian unity is to love one another for Christ's sake, and for the truth's sake, that dwelleth in them. Christ, as revealed in the

* 2 John i. 2. 3 John 1.

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