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doctrine of the Trinity, and of total depravity, in order to be saved. Look at the confession of Peter, of Martha, of Nathaniel. John says, that he wrote his gospel, 'that ye might believe that Jesus is the Christ, the Son of God, and that believing, ye might have life. through his name.' Jesus says, 'and this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent.' Let those passages of Scripture, which are plain, guide you in faith and duty. There are many passages in scripture, which you are not able fully to understand, and they are not required of you in order to your salvation. The whole substance of religion is frequently summed up in few words: you need not mistake it, if your great desire and aim are to live a holy, righteous, and charitable life. You have the moral character of God set before you, which you are to imitate; and also, the moral character and the example of your Saviour. You know you should strive to love, honour, and obey them-to repent of your sins, and bring forth the fruits of repentance-to believe that Jesus is the Christ, the Son of God, the Saviour, and Mediator-that you should be baptized, profess yourselves friends and followers of Christ, and commemorate his dying love in the ordinance of the Supper.

You will embrace every opportunity to increase your knowledge of divine things; but remember, that a holy life is the great and needful preparation for a happy death and a glorious immortality. The substance of true religion is frequently expressed in few and simple words, so that if you make the scriptures your guide, you may walk in a plain and safe way.

In this proselyting age, you may often meet with those who will endeavour to distract you with doubtsto unsettle your present faith-to persuade you to embrace other opinions to fill you with prejudices, suspicions, and fears-to draw you away from your wonted place of worship. They may attempt to persuade you that you do not hear the gospel preached, and that, if you listen to my instructions, you can never become a Christian, nor reasonably hope for heaven. I pray that such persons may never have any power or influence over your minds, since they must be either very ignorant of gospel truth and Christian piety, or of the doctrines which I hold and teach, or they must be very

vicious and sinful, and be actuated by worldly and wicked motives.

Remember that there have been vile sinners and hypocrites among those who accounted themselves Orthodox, as well as among those denounced as heretics; and that those, who will probably be the most meddlesome,obtrusive and bold, to spy out your liberty, to condemn your errors, and to subvert and change your faith, may be those of very questionable piety, who wish to draw you off, only to glory in their conquest, to increase their party, to destroy another society, to forward some earthly project, or to diminish their own taxes. A little consideration and reflection might convince you, that, generally, you ought not to pay much regard to their counsels and advice. This is a proselyting age; and there are abundant reasons for believing, that many are busy and noisy about religion, whose love of Christ and of souls is very doubtful. They show many signs of pride, selfishness and arrogance, and of a fondness for judging and condemning those, who will not let them dictate and domineer in things pertaining to religion.

The apostle says, 'believe not every spirit ; so I would say to you; and also, believe not every tract. There are many tracts now published and sent abroad, the good tendency and gospel truth of which I not only doubt but disbelieve. I hope you will regard them with a cautious eye, especially if they are conveyed to you in a secret and artful manner. Remember what our Saviour says to Nicodemus about the light-to Pilate, about his speaking openly to the world, and saying nothing in secretand what he says to all who are ashamed of him, and of his words; and what Paul says to Agrippa-' these things were not done in a corner.'

There are many denominated Calvinists, Trinitarians, and Orthodox, who are good, pious men, and who disapprove these measures to which I have alluded, as much a's I do. Indeed, I believe the number of those, who are designedly opposed to Unitarians, is comparatively small. But a few restless or ambitious persons may embroil, embitter, and divide many families; and hush to silence, or persuade to co-operation, the ignorant, the prejudiced, and the inconsiderate multitude, by telling them that it is the work of God.

Beloved, I say these things to you with sorrow, and pray that the time may speedily come, when the various

denominations of Christians shall be patient, tolerant, candid, mild, humble, and charitable-when the Christian warrior shall be found brandishing none but the gospel sword-when the fire of divine love shall melt and cement their hearts in a fraternal and heavenly union. Let not your religion consist in railing at, and reviling those, who differ from you in modes of worship, and in doctrine. It will not be any comfort to you in a dying hour. Imitate the virtues, and shun the failings of all. The publican is held up to us as an example of penitence and humility; the centurion, of great faith; the Samaritan, as a good neighbour. Make it your great concern to possess the spirit, and obey the commands of Christ. Acquire the habit of thinking about religion, and of meditating on its truths and precepts. Form the habit of reflection. Be frequent in the duties of mental and secret prayer, and self-examination. Find out your besetting sins, and guard against them. Watch and follow the indications of Providence. Have the example and precepts of your Saviour, and the eternal world to which you are hastening, fresh in your memory and thoughts. In this way, I shall expect you will make greater progress in the divine life, than by pursuing that course which is very common in these evil days. The religion, you need to make you happy, must dwell and reign in the heart; and, like the sun, be known more by its sweet influences, than by its noise.

I exhort the aged to be patient, steadfast, and prayerful; to cast their burden upon the Lord; to fill up the evening of their days in counselling the young, in exercises of gratitude for past mercies-in penitence for their sins, in earnest preparations for dying the death of the righteous, and entering into that rest, which remaineth for the people of God.

Those who are in the midst of the cares and business of life, are exhorted to seek the pearl of great price, and to be careful of their immortal souls.

I exhort the rich, to be rich in faith and good works, and to remember their accountability to God for the use they make of all things temporal;-and the poor, to be contented, to trust in God, and to lay up a treasure in the heavens.

I exhort the young, to remember their Creator, to abstain from indecent and profane language, to avoid bad company, to be sober, virtuous, and pious; to be

moderate in their passions, and desires, to reverence the aged, to pity the unfortunate, to love and obey their parents, guardians, and instructors, to be innocent in their recreations, and kind and generous to one another. I exhort the sick and the afflicted, to cast their care upon God, and so to believe in him, and his Son Jesus Christ, that they may endure all their pains, bear all their crosses, and find an unfailing relief for all their trouble of heart, and heaviness of spirit; and that they may enjoy that inward and heavenly peace, which the world can neither give nor take away.

I exhort those who have professed their faith in the Lord Jesus, to walk worthy of their holy vocation, and

to grow in grace and Christian knowledge.

I exhort such as never have made a profession of religion, to those acts and exercises of penitence, faith, and piety, which shall make them worthy members of Christ's church; and such as have hitherto neglected the means of grace, and been insensible to their condition, and spiritual wants, I exhort to a serious and solemn consideration of their ways; to awake from their slumbering, and no longer disregard the warnings and invitations of the gospel.

I ask a continuance of your friendly regards, and an affectionate remembrance in your prayers. That your hearts may be pure; your consciences good; your faith true, strong, and active; your examples harmless; your character Christian; your souls and bodies in health: that it may be well with you in time and eternity, is the fervent prayer of

YOUR AFFECTIONATE PASTOR.

DUBLIN POLEMICAL DISCUSSION.

We have examined the newspaper reports of the Polemical Discussion between the Rev. Mr. Gregg, of the Established Church of England and Ireland, and the Rev. Mr. Maguire, of the Church of Rome, and we must acknowledge that we have derived neither pleasure nor profit from the perusal. Their observations are sometimes silly, seldom argumentative, and fre quently rude. We do most sincerely trust, that no one who is in search of Gospel truth, or who has any doubts about the heavenly origin of our holy religion, will

put any confidence in the discussion as carried on by these reverend debaters. Indeed, we are occasionally at a loss to know what are the points about which they have been disputing, and feel unable to discover the line of demarcation which separates the church of the one from the church of the other. We remember, however, the common maxim, which says, that "when friends fall out, the battle is generally very bitter." Both profess belief in the doctrine of the Trinity, though there is nothing about a Trinity in the Holy Scriptures. Both advocate the doctrine of God the Father, God the Son, and God the Holy Ghost, (which, according to our mode of calculation, is the doctrine of three Gods,) though the Scriptures speak of only "one God, the Father." Both maintain the damnatory nature of original sin, of which the Scriptures say nothing, unless the expression, -"the son shall not bear the iniquity of the father,"can be perverted into a proof of that strange and peculiar tenet. If we be in nature as God intended, we would fondly hope we are not created with corrupt and wicked hearts; and if we be not in nature as God intended, we cannot imagine what power interposed to thwart the intentions of Deity. Both preach the doctrine of Christ appeasing, by his sufferings and death, the wrath of God; which means, either that one God appeased the wrath of another God, or that the human nature of Christ appeased the divine nature of his Father. The disputants and their disciples may choose whichsoever side of the difficulty they may consider the less liable to absurdity, if not profanity. In all points which the Calvinistic churches call fundamental, the reverend arguers may be said to hold one and the same faith. Mr. Gregg admits, indeed, the right of private judgment, but yet he defers to the judgment of his church. Mr. Maguire defers at once, and saves himself the trouble of judging about the matter. Without communion with Mr. Maguire's church, " we cannot be saved;" and without faith in Mr. Gregg's, we "shall, without doubt, perish everlastingly." Mr. Maguire defends confession with ability and subtlety, and Mr. Gregg admits "the propriety and legality of it." Each forgives sins in his own way; and each abuses his opponent for dissenting from him in matters of minor moment. Mr. Gregg flings away the trumpery of the Church of Rome, and yet deems it expedient to appear in his canonicals, even on

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