You have heard this word explained so often, that, did it not immediately concern this portion of my Address, it would be needless to repeat it. It is derived from the Greek language, and signifies literally, a division or separation, as applied in a fair religious sense: it is branded in Scripture as a very heinous crime, for which good reason our Church prays particularly that her members may be guarded from it; and it is no wonder, therefore, that all who wish to be thought extraordinarily good, should object to its being applied to them. It does not so essentially concern our Christian brethren, the dissenters of this age, who, like their ancestors, have been educated under a different ecclesiastical form, as it does the daily separatists before alluded to. These objectors have a most curious method of shifting this charge off themselves upon us, though they had no existence before, but in that body which they proceed daily to dismember; nay, they would join the general foe of Protestants, by involving all alike in the charge of schism, rather than allow themselves offenders in this article. They make no distinction between a disunion on account of the most dangerous errors and unscriptural practices, and division for the most trivial causes; they would have the single opinion of a whimsical individual carry as much authority as the sentiments of a nation, confirmed by the act of the whole legislature,

upon scriptural decision. But I think it proper to repeat, that I would here draw a line between the regular presbyterian and the conceited modern innovator. Liberty of conscience, in following the tenets of our ancestors, may justly be claimed, however desirable it might be that we were all of one mind: but wantonly to desert the venerable form of worship so long established by Divine Providence; the peculiar church of our country, in whose bosom our forefathers have lived and died, and wrought out their salvation, and that without any better plea than a rage for novelty; to be zealous in alienating others from their duty in this respect, and in following every low and vain pretender to superior excellence, is so very contradictory to good sense and a safe conscience, that no apology can be admitted for such schismatics.

But if words of learned sound and derivation could reasonably be allowed good ground for contention and division, the word apostle is just as open to the weak exceptions of a dissatisfied caviller; for it is equally remote from strict relationship to our native tongue. Perhaps the mere English title of messenger might be better suited to their purpose: but as we are not justified in crediting a messenger, before he gives full proof of his being commissioned by the master he pretends to serve; so nothing would be gained by change of words, while

their sense remained unalterable. In short, there would be no end of instances, to show the effect of injudicious zeal, to what poor shifts it is reduced, and what trifles it builds upon for its defence.

Another danger from attending these irregular teachers, is the pernicious influence of the doctrines that are maintained by many of them. I shall touch but very slightly on this mischief at present, as you are occasionally guarded against it, whenever the tendency of the following tenets can with propriety be introduced in the course of my general instruction from this place. But as any proper notice of this part of the subject would take up more of your time than it is reasonable to require, after what I have already said; and as what I have to observe will furnish ample matter for another Discourse; I shall defer the concluding articles of admonition for your instruction when we meet again, Now, &c.

357.

SERMON III.

ACTS, VIII. PART OF VER. 30, 31.

And Philip said, Understandest thou what thou readest? And he said, How can I, except some man should guide me?

IN my two former Discourses upon these words, I contrived such a division of the subject as might contribute to impress your minds with a distinct apprehension of the principles I recommended to your cultivation; the practices I could wish you to avoid, as being not only needless, but unprofitable; the great value of an early and sound foundation; and the safety of adhering to that form of worship in which you have been educated. I concluded my last Discourse at that part which treated of the danger that often proceeds from an injudicious management of deep and mysterious doctrines, by unlearned men before ignorant hearers. The particular tenets I then alluded to, were those of the people called Antinomians, and the favourers of unconditional election and reprobation. By the first are meant, the enemies of the law, or

those who cry down the value of good works, pretending such doctrine is too apt to raise the creature in his own esteem, and who exalt the all-sufficiency of faith, as being best calculated to humble him; by which a dangerous inference may be drawn by the ignorant and wicked, that, as the purchase is secured, little can be done on our part towards it; thus rending asunder what God has eternally joined together. Whereas the only end of faith must be good works, and without them it is dead to all intents and purposes. But this will always be a favourite doctrine with the idle and presumptuous, who are encouraged to continue in evil habits, from a false notion in what shape and degree every thing is done for them; from a delusion, that they have a certain remedy at hand that will qualify their remissness, and the virtue of which is sufficient, if they can but persuade themsclves they have a part in it, though our blessed Lord himself declares, all such will call upon him in vain, who do not the works that he hath commanded. From want of powers to distinguish, religious subjects are confused by illiterate men, and perverted by the equally ignorant congregation; and through the readiness of the heart to err, many are led to commit glaring immoralities, while they profess the purest faith. In short, by lowering the spirit of striving after holiness, i. e. working out our