Men are too apt to be indifferent about matters of Religion. Even they who practise the common duties of life, and perform the offices of humanity, justice, and common morality, betray a wonderful inattention, and strange indifference, with regard to the first, and most fundamental, doctrines of their Religion. It might, possibly, be with some view to this kind of conduct, that the Compiler of the Creed inserted what are called the damnatory clauses. He was desirous to excite their attention, and to rouse them from this unmeaning slumber; to convince them that something is to be believed, as well as practised; and that, in matters of this importance, men should not trifle with God and their own consciences, and " halt be"tween two opinions." To this purpose he declares, that the doctrines he endeavors to explain, are necessary to Salvation; because he thought this consideration most likely to make men serious about them, and engage their attention to them. But the censures, or damnatory clauses, are only declarations of the importance of the doctrines, or directions about them; and when explained, as general declarations must be, with proper allowances, and exceptions, very consistent both with truth, and charity. "He that will be "saved, must think of the Trinity;" which, though it may sound harsh, is no more than this, let every Christian, who would avoid all dangerous errors in this point, think of it in this, manner: he that is willing to be saved, and, upon that account, desirous to avoid all damnable heresies, let him thus think of the Trinity.

To conclude. Though orthodoxy cannot cover, it may prevent," a multitude of sins." a multitude of sins." Let us, therefore,

fore, hold this mystery of the faith in a pure conscience; in sincerity of heart, and in righteousness of life not in hypocrisy, outwardly professing what we do not, inwardly, believe, for the sake of worldly interest; nor in unrighteousness, as if a right faith would atone for a wicked life. But let us "add to our "faith, virtue:" so that we may " adorn the doctrine

of God our Saviour in all things; and that he, who "is of the contrary part, may be ashamed; having no ❝ evil to say of us."

SERMON

SERMON XVIII.

ALL SAINTS DAY.

THE feast of All Saints is not of very great antiquity [in the Church. About the year of our Lord 610, the heathen Pantheon, or temple dedicated to all the gods, was taken from the heathen, and dedicated to the honor of All Martyrs. Hence came the original of All Saints, which was then celebrated upon the first of May. Afterwards it was removed to the first of November in the year $34, as it has stood ever since. Our Reformers having laid aside the celebration of a great many Martyrs-days, which had become too numerous in the Church, thought fit to retain this day, wherein, by a general commemoration, our Church gives God thanks for them all.

EPHES. iv. 13.

Till we all come in the unity of the faith, and of the knowlege of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.

ΤΗ

HE Apostle having informed us, in the foregoing verse, how Christ had formed, and established, his Church under the direction of "Apostles, and

Bishop Hickman.

"Prophets,

"Prophets, Pastors, and Teachers, for the perfecting

of the saints, and edifying of the Body of Christ," proceeds, in the text, to shew us, what this edification is, and in what manner it must be acquired: namely, that we must come in the unity of the faith, and of "the knowlege of the Son of God, unto a perfect 66 man, unto the measure of the stature of the fulness "of Christ."

In the following discourse I shall endeavor, briefly, and plainly, to shew,

First, What this faith and knowlege is.
Secondly, How it is to be acquired.

Thirdly, How necessary a connexion there is between faith and virtue.

Lastly, I shall make some remarks upon the general decay both of faith and virtue, in these our times.

First. The faith and knowlege of Jesus Christ consists, principally, in knowing that He is the Lord our God; and that He is the Saviour of the world.

I. That Jesus Christ is the Lord our God is a truth, which the Old Testament, every where, supposes, and the New Testament, every where, declares; and that in so plain, and express terms, that to say our Saviour is not God, is to say that the Scriptures are not true.

That Jesus Christ is the Son of God, is a truth to which both "the Apostles and Prophets" all bear witness; nay, and Christ Himself-though for some time He endeavored to suppress it-yet at last He did, manifestly, declare it; and therefore, to say that He is less than God, is to say that He was the worst of men. This is that faith which every Christian professes, and every true Christian believes; and that with so firm, so stedfast, a belief, that it amounts even to knowlege.

knowlege. And, therefore, the Apostle, in the text, calls it the "knowlege of the son of God."

transmitted unto us.

This is that faith which the Pastors and Teachers of the Christian Church have, with an universal consent, This is that faith into which we were baptized. This is that knowlege of Jesus Christ which alone distinguishes us from the "heathens, who "know not God:" for they knew Him not, in His only Son they did not know Him in the glorious dispensations of his Redemption, and mercy towards mankind: that is, they did not know Him, as it was His design, and honor, to be known.

Though all nations did acknowlege Him to be God, yet in "Jewry only is God known; His name is great "only in Israel;" only in that nation" where He "chose to place His name." And upon this account no man, can properly, be said to believe in God, but he that believes in God's Word; he that believes in our Lord Jesus Christ: he that does not know Jesus Christ to be the Lord our God, knows no more than every heathen does, and must never pretend to Christianity.

But to know that Jesus Christ is the Lord our God, would be but an uncomfortable knowlege, if we did not know Him to be our Saviour too. Were it not for this, we should be tempted, like the wicked servant in the Gospel, to say, "Lord, I knew thee that "thou art a hard man," and, therefore, I was afraid. Or, like the devils themselves, we might "believe, " and tremble" at it.

The name of God carries a shew of severity and justice with it, and by keeping us at a solemn distance, it strikes us with a dreadful awe, But the style of

Saviour