ding to the reader to search the Scriptures respecting them, at his leisure.

It is true, that to the enemies of Jesus and his religion, the doctrine of universal reconciliation affords no joy; to them it yields no peace. There is much profitable instruction as well as severe admonition in the saying of the Saviour to his opposers, who accused him of his friendship for sinners, which we find recorded Luke xv, 7: 'I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance. The instruction here given, justifies the Saviour in the blessed work of reconciling sinners to God, on the ground that it is matter of rejoicing to holy beings; and the admonition shows that those who are offended at the salvation of sinners, are unlike those holy ones who rejoice in this work.

To the believer in Jesus, to the friend of the gospel, to the benevolent heart that dilates with generous love to all mankind, the belief that finally the fulness of the human family, who have wandered in darkness, shall meet in the everlasting light of heavenly wisdom; who have all sinned and come short of the glory of God, shall enjoy a free justification by the grace of the Redeemer; who have lived in enmity, hating one another, shall meet in love, to part no more, is, indeed, a subject of unspeakable joy. We will not ask the enemies of Jesus and his gospel whether they could rejoice in the belief of universal reconciliation. We know their opposition to the blessed truth; they have not labored in vain to show to the world that they have no communion with such a sentiment. But we will ask the true believer, who believes and loves this truth, what his feelings would be, could he, for one hour, believe that even one unhappy wanderer of the sinful race of man, would be forever doomed to mental darkness? We would not torture the tender affections of the parental heart; but that we may realize the joy

and peace of our faith, let us ask what that parent's grief would be, what unutterable anguish he would feel, who should for one hour despair of the salvation of a beloved child? Turning from thoughts so full of horror, so deeply wounding to the sensitive heart, with what indescribable joy and peace does the believing parent look on his children as the purchased possession of him who gave himself a ransom for all men, to be testified in due time? who confidently believes that those whom he fondly loves are heirs of that blessed inheritance which is incorruptible and undefiled, and which fadeth not away, reserved in heaven for them?'

IV. Though we have already, in some degree, anticipated the subject, we shall here more distinctly state that the true believer embraces in his faith that glorious life and immortality, which are brought to light through the gospel. In this all important article of his faith, the believing christian enjoys that blessed hope, which is an anchor to the soul, both sure and steadfast, and which entereth into that within the veil.' On this subject Jesus was remarkably explicit in his answer to the Sadducees, who denied the doctrine of the resurrection. See Matt. xxii, 29-32, ‘Jesus answered and said unto them, Ye do err, not knowing the Scriptures, nor the power of God. For in the resurrection they neither marry nor are given in marriage; but are as the angels of God in heaven. But as touching the resurrection of the dead, have ye not read that which was spoken unto you, by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob ? God is not the God of the dead, but of the living! Where this answer of Jesus is recorded in Luke xx, it is said in verse 36, Neither can they die any more; for they are equal unto the angels; and are the children of God, being the children of the resurrection.' St. Paul is remarkably full and clear on this subject, in 1 Cor. xv, 21, 22: For since by man, came death, by man

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came also the resurrection of the dead.

For as in Ad

am all die, even so in Christ shall all be made alive.'This article of the christian faith is, if possible, the brightest and most precious jewel of all, It sheds a mild radiance on all creation, and gives an unfading beauty to every object. Confident in this faith, the christian can survey the vast scene of human sufferings, in this mortal state, and see the whole, with death itself, swallowed up in a victory unspeakably glorious. Joy and peace' reign triumphant here, and yield that rest of which St. Paul thus speaks, Heb. iv, 3, For we which have believed do enter into rest.' Possessed of this heavenly treasure, the disciple of Jesus, though as destitute as was his divine master, who had not where to lay his head, enjoys a consolation which he would not exchange for the wealth and splendor of courts.

To the christian, a moment's doubt is a moment of darkness; unbelief would render him forlorn. The night to his mental vision would be destitute of a single ray of light; not a star would appear in the heavens.Faith, in this instance, is joy and peace; unbelief is moral death.

V. There is one article more which we cannot persuade ourselves to omit, although we are extending this article farther than was first intended. It is the joy inspiring belief, that all and every part of the immense scheme of the gospel, embracing the fulness of whatever infinite wisdom and goodness have planned in favor of the human family, depend altogether on the will and power of God, 'who worketh all things after the counsel of his own will. In contemplating this important truth, the believing heart is filled with all joy and peace.'Standing on this rock, the christian surveys the humiliating scene of human weakness, imperfection, dependence, errors, faults and follies; together with all the vile depravity and misery of mankind; he sees those dark and multitudinous waters tossing their fearful

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waves hideously around him; yet his feet are unmoved; his eyes are fixt on that ever bright, that never setting star, in which his faith finds rest..

Now, the reader may examine either or all of the fiveparticulars, which have been pointed out, as embraced in the christian faith, and determine at once, whether a confident belief in any one or all of them, is naturally productive of joy and peace. He may also satisfy himself whether he can disbelieve any one of these propositions without bringing to his heart sorrow in place of joy, and trouble in room of peace. And from these examples the christian may learn to try the genuineness of whatever may be stated, as having claims on his faith. 'If we or an angel from heaven' urge him to believe what will destroy his joy and take away his peace, let him still hold fast the profession of his faith, without wavering.'

No. IV.

Trial of Creeds.

Hold fast the form of sound words, which thou hast heard of me, in faith and love, which is in Christ Jesus.' 2 Tim. i, 13.

In this trial we propose to restrict our inquiries to a few particulars, and in regard to them, conciseness will be studied. The few articles of faith, which will be selected for trial, will consist of those only, which serve to distinguish those of the christian profession who style themselves Orthodox, from other denominations of christians.

With a view to render our subject easy of comprehension, and to bring it to the understanding of the reader in as clear a light as possible, we shall in the

first place, set up a standard of divine authority, to which it will be perfectly easy to resort, and by this standard proceed to try the several items of human creeds, which may be brought under examination. The standard we propose to set up, by which to try the creeds of men, we shall find by reference to St. Paul's direction to Timothy. 2 Timothy i, 13: 'Hold fast the form of sound words, which thou hast heard of me, in faith and love, which is in Christ Jesus.'

The form of sound words, which Timothy had received of the apostle, constitutes the standard to which we shall refer in the following examination. That this standard may be duly appreciated, it seems proper to bring into notice the relation which subsisted between the apostle and Timothy. This we learn from the circumstance of the comparative ages of the two; the apostle being advanced in years, and Timothy being but a youth. That the apostle considered himself to be in the responsible relation of a father to a son, when writing to Timothy, is evident from the introduction of both his epistles to that youth. We see, then, in this relation that of a father to a son; that of a tutor to his pupil, and especially that of an aged, experienced and faithful minister of Christ, to one who needed instruction, and who looked to this father, to this instructer, to this experienced minister, for the same. The general character of the two epistles of Paul to Timothy fully corroborates the foregoing remarks respecting the relation which subsisted between this father and son. They both speak the language of instruction, command and precept.

From this relation, which we find did in fact subsist between St. Paul and Timothy, it is safe to infer, that in all the instructions, whieh the apostle gave his son in the faith, all necessary caution was duly regarded, which was necessary, in order to be rightly understood. Whatever related to important points of doctrine we must suppose was fully expressed; that no words were