idea of humility in God? It is no wonder that you do; and yet it is most true, that there is no being in exist. ence so humble as our God. Would you have proof? behold, then, the love and the humility of God, in the fact, that Jesus left the bosom of the Father; took upon him our nature; humbled himself unto death, even the death of the cross. On this subject, see John i. 18. xvii. 5. Hebrews ii. 14-17. Philippians ii. 5-8. Look also at the result: "At the name of Jesus every knee shall bow, of things in heaven, and things in earth, and things under the earth." (Phil. ii. 9, 10.) "And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever." Look, my friends, at this divine vision. (Rev. v. 13.) "Benold the Lamb of God, which taketh away the sin of the world!" (John i. 29.)

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That you may continue to live in peace, you must hold fast the profession of your faith without wavering; (Heb. x. 23. ;) nor let us suppose, for a moment, that our rejection of an error will serve as a substitute for faith he that hath had the Gospel preached to him, and believeth not, shall be damned, is just as true as that he that believeth shall be saved. (Mark xvi. 16.) There is no weapon of the enemy to which you are so much exposed, and by which you are so likely to fall, as the supposition, that because you clearly see wherein your neighbours are wrong, you yourselves must be right. Think not that we would say a word that would lead you to a spirit of doubt, or indifference; far from it

we rather repeat the injunction, "hold fast the profession of your faith without wavering." Think of God, of the view he had in your creation, of the means he hath used for your salvation; nor let the scepticism of an unbelieving world make you hesitate to believe. The means which the wisdom of God hath appointed, must, of necessity, be that which will accomplish the desired object. Think of the Holy Ghost, your sanctifier, and resist him not. He is a comforter, for he testi fies of Jesus. (John xv. 26.) think, that, "Thou, God, seest me." (Gen. xvi. 13.) Thus walk with God,

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and indulge not in any thing, not even in a thought, that you would desire to hide from his all-seeing eye.

Live in peace with those around you; and if some do not see the extent of the grace of God, yet they may see clearly, that salvation is by Christ only; and while they testify of Christ, respect them for his name's sake; and if, indeed, they will permit you, show them the oath of God, that to him, the just God and Saviour, "every knee shall bow, every tongue shall swear." (Is. xlv. 21-25.) You will also meet with those who extol the love of God, as extending to the least and meanest of all his creatures; and while they acknowledge the atonement, they appear to us not to perceive its omnipotent sufficiency. With these we can agree, in the tenderness of the love, and the extent of the mercies of God; and if they will only acknowledge, that God is as great as he is good, that the Almighty God is the Saviour, and that he shall see of the travail of his soul, and shall be satisfied, (Is. liii. 11.,) what great ground of difference would remain? Would those two great parties only agree to lay aside the phi

losophy of men, the doctrines of fate and free will, and each acknowledge what is distinctly taught, or fairly inferrible from Seripture, would there not be a unity of faith, and a peace among professors of Christianity, which has not existed, time out of mind? There is one thing in which, however, they do agree, and that is, in the Scripture doctrine of the Trinity; this is a doctrine which we believe has been greatly misunderstood, and, therefore, misrepresented.

The first acknowledgment of three persons in one God, may excite the scorn of those who have long been in the habit of thinking otherwise; and yet there is something analogous in the man himself, for he is spirit, and soul, and body, (1 Thes. v. 23.,) and yet but one man. How these are distinguished, each from the others, and yet the three but one, may be difficult for him to tell, but if he believes the Scriptures, he knows it to be true.

To dwell on the subject of the Trinity, is not our intention; he who desires this, may gratify himself with the numerous books written on it. Let it suffice at present to say, that while the personal pronoun is used in Scripture to designate God, we also may be permitted to use it; and as to the personality of Jesus Christ, we think it cannot be denied by any who acknowledge that he ever existed. His divinity, or proper deity, we have ever maintained. And the personality of the Holy Ghost we must acknowledge, when the personal pronoun is used in reference to him four times in one verse. The Holy Ghost is called the comforter: (John xiv. 26.:) "When the comforter is come, he shall testify of me." (John xv. 26.) The comforter is spoken of as the spirit of truth: whom the world cannot receive, be

cause it seeth him not, neither knoweth him, but ye know him; for he dwelleth with you, and shall be in you. (John xiv. 17.) What Christian Universalist can

refuse to join in the doxology which says,

To Father, Son, and Holy Ghost,

Who sweetly all agree,

To save a world of sinners lost,

Eternal glory be?

Much more might be said on the subject of doctrine ; but this letter is now longer than was intended.

Before we close, we would say something on the subject of the way in which principles of religion are sometimes asserted or defended from the press. When you find the style or sentiments such as are unworthy the character either of the gentleman or the Christian, give them no kind of countenance; they will poison the minds of your children; you, yourselves, will suffer by them. "Can a man take fire in his bosom, and his clothes not be burnt?" (Prov. vi. 27.) "Their word will eat as doth a canker." (2 Tim. ii. 17.) And remember, that "he that biddeth him God speed, is partaker of his evil deeds." (2 John 11.)

Your spiritual welfare is dear to the friend who writes to you; he is the only living person of those with whom the Society originated, and with the exception of two or three annual elections, (when he was necessarily absent from you,) he has been one of your public speakers; and for the last twenty-two years he has been annually elected public speaker, and your presiding Elder. He hath endeavoured to discharge the duty incumbent upon him faithfully, avoiding the influence of the fear of man which bringeth a snare, and he hath en

deavoured to put his trust in the Lord, and is yet safe. (Prov. xxix. 25.) He has reason to be thankful, that his labours have not been entirely in vain. This has been repeatedly attested by you, and that not long since. May he not, then, with humility ask you to bear in mind what an apostle saith of himself: "Though you have ten thousand instructers in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you, through the Gospel." (1 Cor. iv. 15.)

He who hath nearly closed his sixty-fourth year can. not expect to continue long with you. More than half of his whole life hath been spent with you, and for you; the fragment that yet remains offers him little to hope or fear; the day of his departure cannot but be near; and when he is gone, you will probably find many ap. plicants to fill his place. May the man whom you will select be of like precious faith; for, believe me, an unbeliever will do you no good. But be he whom he may, you must support him; this is the law of God, as taught by the apostle Paul, when he introduces the sub. ject, by saying, Who goeth a warfare any time at his own charges? See his reasoning, in his first epistle to the Corinthians, chap. ix. 7-14., both inclusive. Nay, the Saviour of the world himself teaches this doc. trine; for when he first sent out his apostles, he forbids them to draw upon their own resources, saying, provide neither gold, nor silver, nor brass, in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet staves for the workman is worthy of his meat. (Mat. x. 10, 11.)

In the prospect of persecution, they were required to take purse and scrip, and he that had no sword, to