by the Apostles themselves, but that each of them contributed a separate clause to compose it: and though in some protestant churches, it may be rated rather too high, while many individuals in this country shew their ignorance by considering it as a prayer yet, as a very ancient and scriptural summary of Christian Doctrine, it is highly respectable. We allow, indeed, that it is not a perfect compendium of divine truths; since, on the one hand, it does not touch, except by implication, on the fallen state of man; while, on the other, we dare not say that a person's salvation would be endangered were he ignorant of the name of the Roman governor, who sentenced our Lord to crucifixion. But with the exception of one ambiguous clause, about our Lord's descending into hell, there is nothing contained in it of which we do not cor dially approve. The clauses, however, to which I would at this time especially refer, are those which profess a belief of "the holy, universal church, and the Communion of Saints." These expressions appear to me directly opposite to that sectarian spirit, into which the worthy author of "Zeal without Innovation," and some others, who are in the constant habit of repeating this creed, seem inadvertently to have fallen, while opposing sectarianism in others. I am, however, full as anxious for Christians of my own denomination to be on their guard, against whatever is inconsistent with a sound and scriptural interpretation of these articles, as for those to be so, from whom we conscientiously dissent. I most earnestly wish, whether we are accustomed or not to say this creed by rote, that we may ever have these important truths s0 impressed upon our hearts, as to influence, habitually, our temper and conduct; viz. That there is a holy, universal church, to which every saint in Christ Jesus belongs, (Phil. iv. 21.) and That all true Christians are brethren, who have one common interest, and should have a peculiar regard for each other. 1. "I believe the holy, universal church." What is the scriptural idea of this phrase? A roman catholic, it is well known, would put an unscriptural sense upon it, which I need not here refute. He would say, the holy, catholic church is the church of Rome; though if he had any conception of the nature of true holiness, he durst not say that every member of that church is holy. It is not probable that any man would claim this title, exclusively, for the church of England; at least no good man would dare to do so. Nor durst any evangelical dissenter presume to confine it to his own denomination. My idea. of the holy, catholic church, includes all those upon earth, who are really in the way to heaven; all who are truly sanctified by the Holy Spirit, and vitally united to Christ, however separated from each other, by distance, imperfection, or prejudice. These are actually members of one body, whether they will at present acknowledge it or not; and they must inevitably live together in one blessed world, for ever. 2. "I believe the Communion of Saints." i. e. I believe that all who are internally sanctified have one common interest; and that as far as they are created anew in Christ Jesus, they have similar views and feelings, which are possessed by none others, except their fellow-saints. They stand in the same relation to God the Father, as his children by gratuitous adoption and by regeneration; in the same relation to Christ Jesus, as branches of him the true vine, fellow-members of his mystical body, and fellow-heirs of his heavenly inheritance; and in the same relation to the Holy Spirit, as being his temples. No outward form, no human polity, can form a community so closely connected as that in which saints are united, by being joint partakers of the Holy Spirit. All true saints have the same interest; or, at least, that interest which is inseparable, is of far greater consequence than any separate interest can be. I infer, therefore, That that man is not sound in the Apostles' Creed, (neither in the formula so conformist, were he a regular clergyman, or even a bishop. And by the grace of God, if a real Christian could be so perverted by high church prejudice, as not only to scruple meeting me at the table of a common friend, but even so as to persecute and imprison me, I would labour still to love him, and pray for him, and to feel an internal respect for him, as more nearly related to me, than any unco.)verted Baptist could be; though education should have led the latter to imbibe much more correct ideas of Christian liberty, and of New Testament ordinances. I seriously wish that my own brethren, and all other true saints, of whatever denomination, would vie with each other, in an earnest contest, who shall prove them-` selves the soundest, in these two Articles of our common Creed. R. called, nor in the doctrine of the THE RIGHT IMPROVEMENT Apostles, as stated in the New Testament,) who does not feel himself nearer of kin to all those with whom he justly expects to live for ever in heaven, than any outward form, whether invented by men, or even prescribed by God, can cause him to be, to those who are unsanctified, and who, consequently, at present, give no scriptural evidence that they are going thither. If I am a real Christian, I must plead, that my episcopalian brother, ought to consider me, (even though I should be mistaken in my opinion as an Antipodo-Baptist,) as more closely connected with him, than an unconverted For he that soweth to the flesh, shall of the flesh reap corruption: but he that soweth to the Spirit, shall of the Spirit reap life everlasting." To every mind it should, therefore, be a reflection of deep and perpetual interest, that so much of life is already passed away; departed, and that, for ever, are many fine opportunities of obtaining and imparting good. "Let us then work while it is day, for the night cometh, in which no man can work.' soweth, that shall he also reap. you who have been all ardour and diligence in what has concerned the interests of the world that is passing away, without inclination or leisure to regard the Kingdom, and the righteousness of God you we admonish to re flect on the years, that are for ever gone, and that "there is no work, nor wisdom, nor device in the grave," in which you are so soon to sleep until the heavens be no more. The eternal God will not alter the thing which is gone out of his mouth, and it is more than time that you should know what he has said of you. By the circumstances in which you have been placed, by your education, by your associates, by public opinions, and a variety of other influences, you have been moulded into different forms of character and conduct, while no salutary change has been effected in your hearts: the same kind of attachments and antipathies-of sorrows, and pleasures, and pursuits that have occupied your attention from the beginning, retain their influence now. Sinner! how soon may the Lord say, Thou shalt die. In that case, thy soul, unsanctified, and without religion, will find no admittance into the regions of peace: for, "except a man be born again, he cannot enter into the Kingdom of God." The time in which devout prayer, penitential sorrow, unfeigned faith, and sincere obedience to the will of God may exist, and avail, is, every moment, approaching its end-and is this a fit season for insensibility, and inaction? "What meanest thou, O sleeper? arise, call upon thy God, if so be that God will think on thee, that thou perish not." Is it a small The sacred writers are constantly enforcing the improvement of the lapse of time, the termination of the world, and our approaching destiny. "The end of all things is at hand! be ye therefore sober, and watch unto prayer."-" Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, looking for and hasting unto the coming of the day of God, wherein the heavens being on fire, shall be dissolved, and the elements shall melt with fervent heat?" A paper of this nature, intended as it is to improve the flight of time, should contain affectionate and solemn references to the duties of persons in all circumstances, and of every character. In the first place, we would address those unhappy minds who have yet to learn the necessity, the dignity, the utility, and the felicities of godliness. To you we would speak, who have never mourned for your transgressions, nor implored, with faith and sincerity, the grace of God-you who have waged an impious war against penitence, and faith and devotion, and thoughts of death, Vol. VII. thing to be deprived of eternal pu- In the second place we are more than anxious to advance the best interests of a class of persons, who, in relation to religion, may be stiled, enlightened, yet undecided. Atleast, we suppose them to be considerably illuminated, and lamentably hesitating. Perhaps you have been favoured with the means of religious improvement. It has been your happiness to witness the exhibition of christian piety, prudence, patience, and benevolence in the general deportment, and in some peculiarly difficult circumstances of christians; to their daily prayers in the family you have listened, and with them you have visited the sanctuary of the Lord. The result has been, that you are convinced that Solomon never dis played his wisdom in a higher degree, than when he said: "The fear of the Lord is the beginning of wisdom, and to depart from evil is understanding." Of the excellence and the importance of scriptural religion you are convinced, and these just ideas frequently recur to recollection. Yet, you do not follow the Lord fully-You have not entered the christian camp-the cause you approve, and wish it to be triumphant, but have not adopted the christian uniform, nor put on the whole armour of God. Those among your acquaintances who who are still in the night of sin, already marvel that you refuse to walk with them in their forbidden paths, and the christians, who know you, are anticipating that it will not be long, before you thus address them, "We will go with you, for we have heard that God is with you." Joshua, the Hebrew warrior, was not more illustrious for his victories, than for his piety, and when the journey of life was almost finished, he assembled all Israel before him, and said: "Behold this day I am going the way of all the earth, choose ye, whom ye will serve; but as for me and my house, we will serve the Lord." This very day make your solemn election, for it is of all things the most important, that you should love the Lord your God, and have a disposition to order your steps according to his testimonies, and, to live another day may be denied you. The advice of the patriarch is what we wish to impress on your hearts, enlightened, but hesitating friends of the religion of Christ. Let it be your solemn determination more fully to examine the claims of God upon you. Compare the claims of sin and of holiness of this world, and of heaven-and enter into this very necessary business, with a full determination to examine it with all possible care, and with devout supplications to the Lord, for light and grace, without which every thing else will be fruitless. Never expect a more proper time for this essential business to arrive, than your present moments afford. Felix did so, but we have never been informed that it came. By every advantage attendant on maintaining a decidedly christian character and deportment---by that fearful darkness and sorrow, under which the ungodly suffer in their last moments, who have light enough to perceive their doom! and who then have impressive recollections of the privileges and convictions that they have fatally neglected-by the disgrace and the misery of perdition-and by the honour and happiness of heaven, we intreat you to regard our advice. The years of your mortal existence hasten away, and while you delay, death will overtake you, and in that very day, your thoughts will perish. You see and approve of that which is right; make it the subject of constant prayer that you may practise it also with resolution and perseverance. Regard this life as possessing little or no value if religion be neglected; and let every thing submit to this grand concern, while it is never suffered to submit to anything. Thirdly. The recollection that so much of our time has vanished, is capable of a very useful application to some of the duties and felicities of the children of God. In the Scriptures, the flight of time and the approach of eternity are used to excite attention to christian watchfulness." The end of all things is at hand-be ye therefore sober, and watch unto prayer." This holy vigilance is very important, for sin is the neglect of all our duties and real pleasures, and in proportion to our success in watchfulness and prayer are we useful and happy. It will not be a long time before all our opportunities of resisting wickedness, and of perfecting ho liness in the fear of God, and thus doing some justice to the divine character and government before transgressors, will be concluded. In what remains of our time let us, therefore, watch and pray, lest we enter into temptation. This duty, so often and so emphatically inculcated upon christians, implies that they avoid, as much as possible, circumstances of temptation, and incitements to sin. The eyes are windows to the soul, and every sense is a passage through which sin may enter. Now, these senses are to be guarded. Eve listened to Satan's impious discourse, and beheld the beauty, and inhaled the fragrance of the forbidden fruit, and departed from the holy commandment. How wise was the conduct of Job: "I have made a covenant with mine eyes." In this vigilance it is implied that we pay close attention to the working of our thoughts and affections. "Keep thy heart with all diligence: for out of it are the issues of life."-and, " as a man thinketh, so is he." It should be our concern that our minds are employed about lawful and heavenly subjects all the day long. We should meditate much on religion. It is true that our thoughts, like the birds of heaven, are fond of flitting about, but every one has command of them, or the man of |