municants. And although all those who partake at the altar with us, are not as devout and as exemplary as it is ardently wished they might be; yet, that they are not generally as useful members of society, and as upright and pious Christians, as are those of other communions, is a proposition, the truth of which it might be difficult to ascertain.

With respect to extraordinary awakenings, or religious stirs, in the ideas which appear to be generally entertained of them, and in the manner in which they are usually carried on, the Episcopal church knows but little about them. She has her ancient land-marks and rules, from which neither her clergy nor people are allowed to deviate. No pretences to immediate inspiration-no extraordinary zeal, or religious fervour, are supposed to supercede their utility, or cancel the obligation to adhere to them. Order is her first law; with which, from scripture, as well as from long experience, she is convinced her Redeemer is well pleased. Neither the convulsions of nations, the revolutions of governments, nor the raving of fanaticism, have pre

vailed on her to depart from her established rules, or deviate from her well regulated forms and offices of devotion, the pride of her children, and the admiration of strangers.With an even teñor, she pursues her course, through this inconstant and changing world, marking the footsteps of her Saviour, and tracing his bright example, from the manger which first received his infant body, to the right hand of the eternal Father, where he ever lives, her glorious Advocate and Inter

cessor.

It may be proper in this place to notice an objection which is frequently made against Episcopalians, and which, from its being often repeated, has probably had some effect upon ignorant minds. It is, that they expect to obtain salvation by their own works.

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Never was there an objection more groundless than this and it would require the exercise of a very liberal charity, to suppose that it is not sometimes urged, in direct and wilful violation of the principles of truth and candour, and with the sole view of exciting prejudices against the doctrines and worship

of the Church. Where can there be found the least cause for such an objection? the least shadow of reason for such an insinuation? Do Episcopalians acknowledge that they expect to obtain salvation, in whole or in part, by the merit of their own works? Or is there any thing in the Articles or Liturgy of the Church, which can be construed so as to give the least countenance to such an idea?

say,

The 11th Article says, "We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ, by faith, and not for our own works or deservings." The 18th Article says, "They also are to be had accursed, that presume to that every man shall be saved by the law or sect which he professeth, so that he be diligent to frame his life according to that law, and the light of nature. For holy scripture doth set out unto us only the name of Jesus Christ, whereby men must be saved." "The offer ing of Christ once made, is that perfect redemption, propitiation and satisfaction for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone.”

Such is the language of the Church, in her Articles, upon this subject. Let the reader judge, whether, in these Articles, salvation by works is inculcated, or by the merits of Christ.

The whole of the Liturgy is in perfect accordance with these Articles. In no instance, any merit or worthiness ascribed to man, or

is

to

any thing which he does: but the most perfect reliance is constantly expressed, on the merits and mediation of Jesus Christ. Hence, “by him, through him, for his sake," or words of similar import, conclude almost every prayer and collect, however short.

For the sake of some, who, perhaps, may have the curiosity to read this small work, but whose prejudices will not allow them to examine the Book of Common Prayer, I will here insert two or three short quotations.

One of the Prayers in the Communion Service, is as follows:

"We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. We are not worthy so much as to

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gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: Grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us."

The Prayer of Consecration, (as it is called,) which immediately follows the one above quoted, concludes in the following language. "And although we are unworthy through our manifold sins, to offer unto thee any sacrifice; yet we beseech thee to accept this our bounden duty and service, not weighing our merits; but pardoning our offences; through Jesus Christ our Lord; by whom, and with whom, in the unity of the Holy Ghost, all honour and glory be unto thee, O Father Almighty, world without end,"

The Prayer or Collect, for the 12th Sunday after Trinity, is as follows:

"Almighty and everlasting God, who art always more ready to hear than we to pray,