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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



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

the platform. Mr. Maguire's bishop ordains a priest, and Mr. Gregg's, if the priest desire it, receives him as an ordained minister. Mr. Maguire says, that Mr. Gregg and his church cannot conceal their popery under the robe of Calvin; and maintains, that they have derived all their distinguishing tenets from the Church of Rome, though they afterwards turn round and raise the cry of antichrist. It is, indeed, undeniably true, that some of the most eminent divines of the Established Church of England have not only admitted the similarity of the two churches, but have even proposed a union between them-and were it customary to celebrate marriages among three parties, we can see no good reason why the Calvinistic Presbyterian churches should not be received into the confederacy. There is, certainly, one difficulty on the part of the Calvinistic Presbyterians, which is, that episcopal ordination is a sine quâ non with the two great churches.

The witty may smile at the levity, irony, and frivolity of the Reverend Messrs. Gregg and Maguire,—and the sceptical may sneer at their buffoonery, rudeness, and absurdities, but should these few sentences fall into the hands of any Jew or Mahometan, who shall read, or who may have read, the discussion, we do most earnestly beseech him, not to judge of the doctrines and laws of Christ's Gospel, either by the gross harangues of these polemical declaimers, or by the articles of their respective churches.

The following letter from the Dublin Evening Post, we much admire, and we recommend it to the attention of all our readers.


"We too often lay aside charity to maintain faith."-POPE CLEMENT XIV.

"I will take no man's liberty of judging from him. Neither shall any man take mine from me. I will think no one the worse man nor the worse Christian; I will love no man the less for differing in opin ion from me. And what measure I mete to others, I expect from them again."-CHILLINGWORTH.

BRETHREN,-It appears in the discussion of Thurs day last, that the Rev. Mr. Gregg has condemned, in no very measured terms, some of those who presumed. to differ from him in their religious opinions.

In his last reply, on that day, to Mr. Maguire, he says, "I have challenged him repeatedly as to the Unitarians and other Heretics, and it has been asked me, can a man be saved who does not believe in the divinity of Jesus Christ. I say, he cannot. That is the Catholic doctrine, that he cannot be saved. The Church has spoken this-God has spoken this-and, therefore, Mr. Maguire deceived himself when he said that a Protestant could not answer the arguments of a Unitarian, because the latter would retort on him the right of private judgment." And immediately afterwards he says "The time has come when all voices are obliged to cry out 'The Roman Catholic cannot be saved."

Where the reverend gentleman imbibed such sentiments, I know not: I think I may safely venture to say that nothing like them are to be found in that book in which, he asserts, his views of religion are solely founded. Mr. Gregg has stepped forward "to defend and uphold" the cause of that church which, in one of her articles (vi.), declares that "Holy Scripture containeth all things necessary to salvation; so that whatever is not read there. in, nor may be proved thereby, is not to be required of any man that it should be believed as an article of faith, or be thought requisite or necessary to salvation."

Let us briefly consider these things; for he classes, in another part of his speech, the Unitarians with Jews, Atheists, Turks, and Infidels. In the part I before quoted, he calls them Heretics; why, I know not-" But this, I confess, that after the way that they call heresy, so worship I the God of my fathers, believing all things that are written in the Law and the Prophets; * * * and herein do I exercise myself, to have always a conscience void of offence toward God and toward men.(Acts, xxiv., 14, 16).” Again: he asserts that a man cannot be saved unless he believes Jesus to be God Almighty. And why? Because "the Church has spoken this!" I am aware that she has, in her Athanasian Creed, asserted, that unless he believe it, without doubt, he shall perish everlastingly." And, he adds, "God has spoken this." I deny it. Let him prove it out of Scripture, if he can. The words above quoted from 6th article assert, that "whatsoever is not read therein (in the Bible,) nor may be proved thereby, is not * * * necessary to salvation." The thing necessary, is to "believe on the Lord Jesus Christ, and thou shalt be saved"

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