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merely an act of the Deity, proceeding from his sovereign will, it is still more opposed to all just notions of the dispensations of a Being, whose nature is love. If he is the Universal Father, will he not distribute his rewards according to the merits, or demerits of the receiver? None can be distinguished as his favourites, but such, as earnestly endeavour to eonform to his will, and to attain some slight resemblance of his moral excellencies. This is, no less, the testimony of rea son and nature, than it is of religion; and, surely no true friend to mankind would, knowingly, set these in opposition to eachother.noItbissa fundal mental doctrine of Christianity, that men shall be rewarded according to their works; that God is no respecter of persons; but in every nation, he who feareth him and worketh righteousness is an object of the Divine favour. Let it not be said, therefore, that, in this day of light and knowledge, as doctrine shall maintain its hold of the Christian world, which is opposed to the plainest dietates of nature and religion, and, consequently, to the test of truth.ib ons doonachay mo dhản biswot

Once more: this rule may be applied to another capital branch of the popular belief, namely, the doctrine of the trinity. There is a notable creed in existence, wherein this article of faith is fully set forth it will be sufficient for our purpose, to state the sum of its directions, as to the object of our devotion: the unity in trinity, and the trinity in unity is to be worshiped. One would think it impossible, in so few words, to frame a sentence exhibiting such a confusion of ideas, or a precept

sol utterly at variance not only with reason and nature, but with the plain commandments of the revealed word. The scripturesɓdeclare, in the Hame of the Eternal, I am God, and there is mone elses' "Inamo God, and there is none like me! Lamothe first, and I am the last, and beside me, there is no Godt Our Saviour, quoting the words of the Jewish law, in answer to the Scribe, says, The Lord our God is one Lord; and thou shalt love God with thy whole heart: this is the first, the all-important commandment,«f And to hus Christians, says the Apostle, is one God the Father, and one Lord Jesus Christ.go Leto our brethren, the advocates of a trinity in unity, and unity in trinity, adopt what system of interpretation of the scriptures may best please them, in order to make that appear plausible, which is a direct violation of a mathematical rule: it is, nevertheless, the duty of every consistent inquirer after truth, herein, to regard its fundamental maxim the agreement of our ideas, words, and actions,' with the nature and state of the things towards which our judgments are directed.And if he do so, the worship of a trinity, must needs give place to the adoration of him, with whom, the patriarchs communed-by whom, the prophets spake-whom the Messiah worshiped to whom the Apostle bowed the knee even the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named.otový me I have spoken the more fully of the test of truth, and of the mode of its application; because, it appears to me, to hold out the means of escape

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from many of the fatal deceptions in practice and in profession, into which we are liable to fall, might yet extend my remarks on this branch of our subject, and show the applicability of ཕྱཡ་ to many other most important topics. I might apply it to the principles of a class of men, the. disciples of a persecuted unbeliever of our day, whom the officious and unholy zeal of a certain, vice-society, has brought into baneful notoriety o and who, as I believe, deny the existence in the Universe of an intelligent First Cause. It would be natural to ask such persons, how they could bring their sentiments to the test of truth, since I intelligence being in the world, it must have de deb rived its origin from a creative intelligent mind I might apply it to the sentiments of another class of unbelievers, who, in defiance of appearances, which cannot otherwise be satisfactorily accountedЛi for, deny the special interference of God in worldly it affairs, But I deem it unnecessary, now, to extend r these examples. My object will have been suffiei ciently answered, if I have succeeded in showing! that there is a natural and unfailing standard of truth, discoverable by all men who shall be at theДi trouble of seeking it; that all our opinions and m conduct ought to be brought to this test: that, int proportion as we adhere to the rule, we shall barg wise and happy; and in proportion as we depart o from it, we shall be unwise, and miserable. If, ni therefore, we would be worthy agents in the scheme of Diving providence: if we would be w real friends of our species: if we would secure to ourselves, virtue and true happiness, and assist 92

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in diffusing_these invaluable blessings ever the world: we must be diligent inquirers after truth, and Consistent ent adherents to her, in all circumstances and situations: yea, 'happy is the man that findeth her; for she is more precious than rubies and all the things thou canst desire, are not to be compared unto her. She is a tree of life to them that lay hold upon her: happy is every one that fetaineth her und dor

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But, it may be asked, if truth is so clear, that a man of plain understanding may decide respecting it, in all that relates to the chief business of life,- 3d how does it happen that men daily act as if it were difficult to be discovered? And moreover, if truth in religious sentiment is so easy of attainment, why should so much be said, by the advocates of religion, respecting the danger of falling into error? How, in fact, does it come to pass, that we are so earnestly exhorted to adhere to religious systems, whose distinguishing characteristic is unintelligibleness, and wliose most powerful argument is everlasting perdition 2197208 V100:

With respect to those inconsistencies of conduct into which men daily suffer themselves to fall, it may be remarked, that man, being a fallible creature, is naturally liable to err, and to be put off his guard by the delusive promises of some seeming good and that this natural weakness is still further increased by his general disregard of the things! which most conduce to his real happiness. But d when those, who profess to be the advocates of be truth, discourage inquiry, by disquieting représen sentations of the danger of falling into error, and o

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thence proceed, strenuously to defend unintelli gible Crea creeds, and to threaten the impugners of such creeds, with the vengeance of heaven, we must look to other causes. It would far exceed the limits of a discourse, even to attempt only a slight review of them. Suffice it to say, that the diligent, fearless, pursuit of truth, and the faithful exposure of error, are, in a mere worldly point of view, most unprofitable matters. No man makes a fortune thereby. Nay, if he pass, with tolerable comfort through the world, let him deem himself one of truth's more fortunate friends. Worldly honours and emoluments are pledged to the sup port of things as they be, whether erroneous or otherwise; therefore does error often meet with zealous advocates. Nor should we judge too harshly of such advocates; since some, otherwise, worthy individuals, have had the weakness to confess, that conscience was a too niggardly pro vider to be listened to. Verily, when a man's virtue and love of truth are put into competition with this world's good, they are in great danger of being worsted in the struggle; unless he cherish a deep and habitual sense, of the superior values and importance of truth over every other earthly thing, and of his accountability to his Maker and Judge, for a due support of its cause omqqal bal Again; it may be said, if there is a test of rule in the very nature and constitution of things, bly which we may try our actions, of what use dis revelation? Its chief use is to increase and n?Its strengthen mens natural motives for the practice of all righteousness. Men are urged by that nas