and if the wavering be not confirm ed by the exhibition of the evidence of the truth, he will be led away by the error of the wicked. But, if a minister does not possess a fund of Christian knowledge, and wisdom to apply it, how can he adapt his instructions to the ever-varying and pressing necessities of the church of God? But, if he be informed, he will be capable of suiting his addresses to the diversified circumstances of saints and sinners, rightly dividing the word of truth, and giving to every man a portion of meat in due season.

He will, also, be qualified to impart instruction with a pleasing and useful variety. The phrase, things new and old, may refer to the Old and New Testaments, and the scribe well instructed, will be able to illustrate the one by the light of the other, and thus shew the harmony of both. But the leading idea is that of variety in our ministrations. Considering the constitution of the human mind, and the diversity of taste, nothing is more desirable in a public instructor, in order to his acceptance and usefulness, than this qualification. This will enable him to bring forth old and common truths, and by his illustrations place them in a new light. For want of a more ample store of Christian knowledge, many ministers are perpetually insisting on a few leading topics, and nearly in the same words; hence the hearers become weary and disgusted. It is true, the first principles of the gospel ought to find a place in almost every sermon; and, whatever be the text, the doctrine of the cross should be clearly exhibited. There is, in the ministry of some men, a vain attempt at originality, which leads off the attention of their hearers from the common salvation; thus they lose sight of the most important truths of the gospel, and indulge in

a spirit of curious speculation, by which their preaching becomes a mere display of their own skill, rather than the means of diffusing the savour of the knowledge of Christ. As the most common blessings of Providence are, by far, the most valuable, so the plainest truths of Christianity are the most important, and universally interesting to the souls of men. The gospel is the daily bread of the Christian, that on which he lives, in every circumstance in which he is placed, aud the minister who knows and relishes it himself, will be anxious to dispense it to others.

But while, in our public ministrations, we uniformly regard the leading principles of the gospel, they will admit of the most pleasing variety in their statement and illustration. The doctrine of Christ crucified displays the manifold wisdom of God, and the riches of the Saviour are unsearchable. These mysteries of redemption, into which the angels desire to look, will afford ample matter for the research of the strongest powers. If our minds are well stored, we shall be able to maintain, in perfect consistency with a constant exhibition of the first principles of the gospel, a variety as pleasing as that of the seasons of the year, which never weary; or that of the rising and setting sun, which is perpetually gilding and diversifying the clouds which hang around and adorn his path. Such a minister will come forth, displaying a vigour of mind, a comprehension, and depth, and variety in his knowledge, which will make even the common-place topics of Christianity appear as new. Thus, a scribe instructed into the kingdom of heaven, will be like an householder, bringing out of his treasures things new and old. In conclusion, we observe,

The utility of Academical Insti

tutions, to assist in the acquisition of this essential qualification for the Christian ministry. The warmest advocates for these seminaries of learning, do not pretend that they can impart the primary qualification for a Christian teacher, real piety: this must be communicated by an agency, which God alone can exert. To educate young men, on the supposition that they may become the subjects of Divine grace, appears to them highly presumptuous. They require credible evidence of a change of heart, as an essential pre-requisite for admission. But while piety is indispensable to the Christian minister, this alone will not fit him for his work. His business is to teach, and, therefore, he must have learned. In religion alone, it is thought by some, that a man may at once become a teacher, without preparation, or, at least, with no suitable preparation. Here two opposite classes meet, the merely learned churchmen, and the enemies of learning among Dissenters. The former suppose their knowledge of language and the sciences, may be immediately succeeded by their preaching the gospel, while they are ignorant of almost every thing which it is the design of their office to teach. The latter plead that the apostles were not learned men; but it should be remembered they had Christ for their preceptor, and they were not allowed to enter on their ministry fully, till the descent of the Holy Spirit. Tarry ye, said Christ, at Jerusalem till ye are endued with power from on high. It is trifling to talk of gifts being sufficient to qualify-supernatural gifts are not intended. Superior natural talents, and superior piety, are as highly valued by the advocates of learning as by others; and if ability be a good thing, then learning, which is acquired ability, is equally desirable,

To persons, then, of suitable character, and good natural talents, this institution supplies incalculable advantages. It furnishes them with the means of acquiring knowledge, which they would never possess without it; and by setting them at liberty from the ordinary business of life, they have leisure to improve their talents, and acquire that information which is requisite to fit them for their future destination. They are trained to habits of close and right thinking, to arrange their thoughts with skill and perspicuity, and to speak with propriety and force on the things of God. Nor are the advantages of these institutions confined merely to the few years spent under the roof of an academy; but they lay a foundation of knowledge, on which a superstructure may afterwards be raised, and by the adoption of a plan of study, they acquire the power of adding to their store in future life.

I shall conclude this discourse, already extended to too great a length, by addressing a few words to you, my esteemed young friends, who enjoy the advantages of this evangelical seminary. I trust you will look well, not only to the reality, but to the improvement of your personal religion; that, while you are employed in acquiring the various branches of useful learning, your piety may not be suffered to decay. You have need to be on your guard against every thing which might become the means of impairing your spirituality; to which nothing is more unfriendly than levity. Let your cheerfulness be chastened by an habitual sense of the fear of God, and of the importance of eterpat things. Keep your passions in subjection, and maintain purity of heart. "Flee youthful lusts, and follow after righteousness, faith, and charity, with all that call on the name of the Lord." Those who bear

the vessels of the sanctuary, should be clean: a word to the wise is sufficient. "Walk in the spirit, and ye shall not fulfil the lusts of the flesh." Diligently improve the advantages you enjoy; cheerfully conform to the regulations of the house while you are in it, and revere the counsels of your respected tutors. Cultivate genuine humility, and let this lovely grace be apparent in your spirit and deportment.

As you are to be employed in the work of teaching, it is necessary you should acquire the art of communicating your ideas to others, with facility. Hence, some regard is requisite to language and delivery, that you may gain the hearers attention and affection. But, whatever may be your peculiar gift, never make popularity your chief aim. The householder is not to exhibit his stores for the purpose of display, but to feed the family. Never seek to be admired by adopting a gaudy, declamatory mode of preaching. We by no means object to a moderate and judicious use of figure in your compositions; but these ornaments should never be employed for their own sake. Such a mode of preaching is by no means suited to the nature and design of religious instruction; it acts as a distorted medium, like painted glass, which however beautiful to the eye, gives a false colouring to the objects which it dimly exhibits. If you adopt this mode of preaching, you may be admired by the vain and light-minded; but serious and judicious Christians will deeply deplore such a perversion of your talents. Your business is, by manifestation of the truth, to commend yourselves to every man's conscience, in the sight of God, and by the solemnity, simplicity, and earnestness with which you treat divine things, make the hearers forget the preacher, in the majesty and importance of the sub

ject. May you, and we, so approve ourselves to God, that when the chief Shepherd shall appear, we may receive a crown of glory, which fadeth not away.

On the Connection of the Doctrine of the Trinity, with other Scriptural Truths.

(Concluded from page 4.)

If Christ be a mere man, and did not atone for the sins of his people, how can we account for his being so often denominated the Saviour? He is styled the Lamb of God, who taketh away the sin of the world. How can a lamb take away sin, except as being made a sacrifice? But Christ our Passover was sacrificed for us. Paul delivered it to the Corinthians, among the first principles, "how that Christ died for our sins, according to the scriptures.” "Christ has redeemed us from the curse of the law, being made a curse for us."

"When the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." "In him we have redemption through his blood, the forgiveness of sins, according to the riches of his grace, wherein he hath abounded towards us in all wisdom and prudence." "Now the righteousness of God is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ, unto all and upon all them that believe: for there is no difference: for all have sinned, and come short of the glory of God; being justified freely by his grace, through the redemption that is in Christ Jesus; whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteous

ness in the remission of sins that are past; in the forbearance of God to declare at this time his righteousness: that he might be just and the justifier of him who believeth in Jesus." "Who was delivered for our offences, and was raised again for our justification. Therefore, being justified by faith, we have peace with God, through our Lord Jesus Christ." "Now in Christ Jesus, ye who sometime ago were far off, are made nigh, by the blood of Christ; for he is our peace." "When ye were yet without strength, in due time, Christ died for the ungodly. For scarcely for a righteous man will one die; yet, peradventure, for a good mau some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life; and not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement." (Or, if it be rendered "the reconciliation," it amounts to the same thing.) "For, as by one man's disobedience many were made sinners, so by the obedience of One shall many be made righteous." Therefore, said Paul, "Yea,doubtless, I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them as dung, that I may win Christ, and be found in him, not having on mine own righteonsness, which is of the law, but that which is, through the faith of Christ, the righteousness which is of God, by faith." "For it hath pleased the Father, that in Him should all fulness dwell; and having

made peace by the blood of his cross, by him to reconcile all things to himself, whether they be things in earth, or things in heaven. And you that were sometime ago alienated and enemies in mind by wicked works, yet now hath he reconciled, in the body of his flesh, through death, to present you holy and unblameable and unreproveable in his sight," &c. He tells the Thessalonians, " Ye turned to God from idols, to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead, even Jesus, who delivered us from the wrath to come." He affirms to Timothy, "This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners, of whom I am chief." He elsewhere says of the Saviour, He "loved me, and gave himself for me." He remarks to Titus, "After that the kindness and philanthropy of God our Saviour appeared, not by works of righteousness, which we have done, but according to his mercy he saved us, by the washing of regeneration and the renewing of the Holy Spirit, which he shed on us abundantly, through Jesus Christ our Saviour; that being justified by his grace, we should be made heirs, according to the hope of eternal life."

Many more quotations might I adduce from the writings of Paul, especially from his epistle to the Hebrews; and expressions equally strong occur in the epistles of Peter, and John, as well as in the last book of the New Testament; which it would require immense critical labour to explain away, or to reconcile to the Socinian scheme. In short, the whole of the sacred writings must be pulled to pieces, to get rid of the doctrines connected with the Divinity of Christ, and, consequently, with the doctrine of the Trinity in Unity.