tell us that the very existence of these sects, betrays the love of error-that all schism is a wilful departure from truth and light. But surely a more lenient judgment is to be formed, on this subject. No sect was ever based on the very presumption, or acknowledgment, or consciousness of error or sin. Some truth-some advantage, real or imaginary, is always proposed. And very often something is gained, though as we may think, at the expense of other things. Aversion to forms in religion characterises some sects, and a high estimation of them, others. To some, the expediency of an hierarchy is evident, and with others, the desire of independency is strong. Now forms, and the absence of forms, and power, and independence, are in their measure, good things; and after all, men of every sect, must and will have more or less of them. And yet the predominance not to say excess of one or other of these, makes Episcopalians, and Presbyterians, and Congregationalists, and Quakers. If there could be just enough form, and just enough simplicity, and just enough power, and just enough independence, so happy a combination might demand a new name, and justify a new sect. For I question whether any sect, however it may boast, has attained to this.

Again, as to the speculative differences that occasion different sects, there is always some good doctrine in view. A great, and as we may think, too exclusive sense of the mercy of God, makes honest Antinomians and Universalists. Deep and solemn impressions of human depravity and of God's justice, as they tell us, lead others to be Calvinists. Now, surely, to exalt the mercy of God is right, and to maintain his justice is equally so; and he

surely is to be respected who is anxious lest he should think too lightly of human unworthiness. Look once more, at the means, which different sects advocate for promoting religion. Some lay the stress of their advice on our looking within. And most certainly, nothing can be more rational, wise, or important, than such a direction. Men's religion has been too much an outward thing, and they have too little respected the solemn intimations of God's will which are signified in their own hearts. I seriously believe that we have all thought too little of the momentous teachings of God in our own consciences. And it would not be strange surely, if the mind that had been fully arrested and turned to this inward voice, should undervalue outward oracles and means. But another class is constantly exclaiming"to the law-to the law, and to the testimony." And, truly the law and the testimony are most excellent and important means of instruction. They give us the most momentous information. They are, it seems to me, to be unspeakably prized. But it is possible to carry our just reverence to an undue superstition, and to value too little the revelation of God in the soul.

With regard to the means of promoting religion in others, some prefer written discourses, others, extemporaneous, and others, impromptu addresses arising from the impulse of the moment. And doubtless they all have their advantages. I think, indeed, that the kind of instruction last mentioned, has done much to give the class of Christians in which it prevails their practical views of religion. For men speaking from the impulse of the moment, though on this account, they might less inform and strengthen the mind, would on this account, too, be less inclined or

able to enter much into metaphysics, or polemics, or abstruse systems of theology. Extemporaneous and written discourses, moreover, have their obvious advantages. And itinerant preaching, too, which distinguishes one or two of the largest sects in this country, has its advantages. A succession of preachers awakens interest. Change relieves the preacher, also, and his brief stay or residence in a place enables him to give to the people the best efforts and choicest productions of his mind. An itinerant, or a travelling ministry, too, excellently meets the present exigency of the country. A stationary minister cannot with advantage address his people more than two or three times in a week. But a travelling minister can preach once or twice in a day, for he has every time, a new congregation. This practice, connected with the zeal, however uncultivated and unrefined, which attends it, is giving instruction to otherwise neglected multitudes in our western states. The Education Society tells us, I know, that fourfifths of the population of these states are destitute of competent instruction—that six thousand preachers are wanted in this country, &c. This, at least, is the last of their statements which I have read. But, making every allowance for good intentions, I cannot help thinking this statement both untrue and unjust. Providence has done better than this for our western brethren. Indeed, I look upon the habits and zeal of the western sects, as a wonderful provision of Providence for that country. I rejoice, that its instruction did not fall into the hands of a merely literary and decent ministry, of cold metaphysicians, or abstruse theologues. "The foolishness of God," says an apostle, "is wiser than men, and the weakness of 16*

VOL. I.-NO. IV.

God is stronger than men." On the other hand, the advantage of a learned and permanent ministry, in other circumstances, none of us will be disposed to question.

Thus we see, that what is true, and fit, and right in the christian world, is more or less distributed among all the sects that compose it. Every one is pursuing some good sentiment or object; and the fault, where it exists, is commonly seen in pushing this sentiment or object too far. Meanwhile, in the goodly order of Providence, these divisions are promoting investigation, liberality, forbearance, and every christian virtue. For let it not be forgotten, that there never was more religion in Christendom, than at this very moment, when there never were more sects.

Here we shall

II. Let us now turn to doctrines. see, too, that men do not differ totally-that different opinions are not all error, and all truth; that error consists not in departing widely and palpably from truth, but in departing from its fair proportion-that error is, in fact, nothing but a modification of truth. It is not insanity, but misguided reason. It is not impiety, but conscientious misapprehension. And it is pleasing to observe, that men's chief regard is after all, placed not on the erroneous, but on the true principles of this faith.

A few instances will be sufficient to illustrate these remarks. There is one which readily offers itself in the doctrine of the Trinity. For it is in words only, or at most in speculation, that any are Trinitarians. Those who are thus denominated, believe that there is one God, as much as others-they believe that there is one Being one Mind, one Intelligence, and this is what we all believe.

In their sober and earnest thoughts, all men are

Unitarians. When they worship one God, the Father, through the one Mediator, Jesus Christ, it is impossible that they should be otherwise. Their great abiding, and practical sentiment, then, is a true one; and their error, as we think it, is only a modification of this truth.

Again, the death of Christ is justly a subject of great interest to all Christians. And they are very justly anxious lest they should detract from the importance of that merit in which the visible work of our redemption was consummated. All Christians, too, believe that he died for us-that he died in our behalf; and the appeal to their gratitude is strong, that they should not depreciate his sufferings. Now it is from these lawful and laudable feelings-it is from reverence, from gratitude, that any extravagant views have been entertained of the efficacy of these sufferings. It is not right, I am confident, to say that these views are generally adopted, to furnish an opiate for the conscience, to foster self-indulgence, to relieve the irksomeness of moral responsibility. And on the other hand, if some of us cannot go as far as the popular creed would require-I hope, it may be attributed, also, to a love of truth, to the fear of dishonoring God, to that caution and modesty which we think we ought to entertain about what is expedient and necessary in the infinite and eternal government of God.

Another doctrine to which we might apply the same general observations, is that of election. It is true that this doctrine has been agitated with much heat and passion. But still most of those who have believed it, have no doubt, verily thought that they therein magnified the grace of God. And there is moreover, a very interesting truth at bottom. It is true, that God from all eternity,