occasions, we speak as we feel, if we use the language of boldness, and of simplicity.'

I will only add, for the present, that many are the passages which I might further have adduced. I have not alleged the numerous exhortations to unity which abound in the scriptures; nor even that most significant term of edification; a metaphor taken from building, and which implies the strongest and most perfect coherence of all the parts. Enough, however, I trust, has been said to make it evident, that it is not by giving way to every wild opinion that we shall best please God"; but by

14" I cannot think that this method of preventing our dangers" (those arising from schism,)" is to make such concessions to dis"senters, as will shake and destroy the present constitution, but by

reasoning them into union upon such principles as are common "to all the churches of the Reformation. For such principles are, " doubtless, the most proper and the most secure method of uniting "and preserving us against the common enemy," (he means popery,) "and consequently not only the most reasonable, but the "most seasonable method also." Bingham's Pref. to French Church's Apology for the Church of England. Such was the opinion of a most eminent divine, distinguished, not only for his great learning, and knowledge of ecclesiastical antiquities, but for his judgment, sincerity, and candour. It is but fair to subjoin the remark made upon this passage by the well known Dr. Towers, one of the editors of the last edition of the Biographia Britannica, and a (I believe, Socinian) dissenter. "All attempts to reason "men into an exact uniformity of sentiment, have been found ineffica"cious, and ever will be so. Whenever men dare think for "themselves, they will think differently; but though uniformity of

sentiment be impracticable, persons of very opposite opinions may "unite in mutual candour, forbearance, and benevolence." Biog.

steadily maintaining what was characterised at the beginning as the " apostles' doctrine and "fellowship." And you will, I flatter myself, readily join with me, while I conclude in the strong and appropriate words of St. Paul, Now, I beseech you, brethren, by the name "of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions

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among you, but that ye be perfectly joined "together in the same mind, and in the same judgmentt."

Brit. Art. Bingham. Upon this, I may observe, first, that exact uniformity of sentiment is what no man was ever so visionary as to expect. Something much short of that will be sufficient to bring about the unity which is so much insisted upon in the scriptures; and, secondly, it is often useful, nay, enjoined as a duty to aim at that which is in strictness unattainable, as we are all required to be perfect, though no man can hope to attain perfection. It is only by thus endeavouring to bring about the most widely extended, and positively greatest good, that we are enabled to produce the greatest good in our power. Unquestionably, also, in seeking after union, we cannot employ too much candour, forbearance and benevolence, provided, always, that we do not so far mistake the meaning of these terms as to be drawn in to betray the cause in which we are engaged. It is, in fact, as we have seen, to the want of candour, forbearance, and benevolence, that schisms are supposed to have originated.

+ 1 Cor. i. 10.

SERMON III.

MATT. vii. 16.

Ye shall know them by their Fruits.

THIS saying of our blessed Saviour was professedly uttered with a view of pointing out to the disciples an easy and certain test by which they might discover the sort of teachers whom they were to follow, as well as those whom they were to avoid. The right understanding of the words becomes therefore a point of some importance to the subject upon which I am discoursing; and the consideration of them will be of great use in illustrating and enforcing that part of it upon which I am now about to enter; and which has for its object to shew the obvious tendency of schism, and the causes in which

it originates; as well as the effects which it has actually produced in the different instances in which it has acquired any strength or perma

nency.

Beware," says our Lord, "of false pro

phets which come to you in sheep's clothing, "but inwardly they are ravening wolves." "Ye shall know them by their fruits." And he explains this, as it was his manner, by familiar images. "Do men gather grapes of thorns, "or figs of thistles? Even so every good tree

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bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit." Further, he adds, "A good tree cannot bring forth evil fruit, "neither can a corrupt tree bring forth good "fruit." About the precise meaning of these expressions, there has been a certain diversity of opinions among commentators. Some by the " coming in sheep's clothing" merely understand the character of the persons in question, their being invested with, or taking upon them the office of teachers. And this they found upon that circumstance of the sheep-skin being the dress in which the prophets of old had been usually clothed, It is manifest, however, in the first place, that this would be mere tautology, since it would add nothing to the description before given of the persons spoken of, that they were prophets. "Beware of false "prophets." But secondly, what is perhaps

more material, this is neither so agreeable to the common apprehensions of mankind, nor does it properly contrast with the expression that follows, that "inwardly they are ravening "wolves." This latter clearly applies to the nward disposition and the real pursuits and occupations of the animal: the, former, therefore, should relate to the outward demeanour and appearance of the man; that exterior of sanctity and charity which we are so often reminded that the hypocrites of that day were wont to assume. They were, however, to be detected and discerned from the true prophets "by "their fruits."

But as to this also there has been a variety of sentiments. Some will have it that the word "fruits" means good works; the piety and charity which the preacher is to shew forth in his life and conversation. But this also, I apprehend to be neither agreeable to the context nor to other parts of scripture. For our Saviour has no where told us that we are not to listen to those who are appointed to preach the word, if they are not also exemplary in their conduct. So far from it, he did in one remarkable instance, already referred to, tell the multitude the direct contrary; as when he bade them, "observe and do all that the pharisees and "scribes bade them observe," at the same time that he cautioned them "not to do after their