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HOPE IN DEATH.

Without presuming to determine on the future state of this philosophical Divine, which I leave to his righteous Judge, may I not, without any breach of candour, make this remark on the that above sentence: Does it not seem strange, passing strange, the Doctor should, on his death-bed, "in the most trying circumstances," derive liis consolation, or acknowledge that he had derived his consolation from such a source as the limited duration of future torments? Had he no basis more firm than this to rest upon in the prospect of eternity? If he had, it is peculiar that he did not mention it: if he had not, it is far from being a recommendation of his system. But it certainly may be considered as a strong recommendation of that system which he so It is a strong strenuously opposed through a long life. * recommendation of that glorious plan of salvation by Jesus Christ revealed in the gospel, from which, not only Christians of eminent learning and talents, but of the ordinary rate, have, in all ages, derived the most lively hopes, and have passed through the valley of the shadow of death fearless of all evil, and triumphant over every enemy.

While I pity from my heart a man of Dr. Priestley's eminent character dying in hope that Hell will not be eternal, I congratulate my fellow-believers on their most holy and comfortable faith, which I trust will enable each of them to depart, saying, "I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." Encouraged, therefore, with such a ground of hope and confidence, I would obey the exhortation of St. Paul, in the words which immediately succeed the above, "Hold fast the form of sound words, which thou hast heard of me, with faith and love SPERANS. which is in Christ Jesus." 2 Tim. i. 12, 13.

Dr. Priestley was fond of calling Calvinisin a gloomy system; but if that which he espoused can afford no better support in death, we may fairly retort the charge, and call Socinianism a gloomy system.

The sentiment conveyed to his son is extremely immoral in its tendency. "It will be a source of satisfaction to you, - -we shall meet finally, we only require different degrees of discipline." What is this but saying,

"However

a man lives in this world, he will be finally happy: Some discipline in Held may be weedful, but it will prepare him for final happiness." Surely, this is a most dangerous kind of Antinomianism, and affords consolation to the most abandoned and impenitent sinner, living and dying in ignorance and vice From such “a refuge of lies," good Lord deliver us!

CALVIN "AND SERVETUS.

THAT Calvin was to blame for taking any part in the perse ution of Servetus, is admitted, I believe, by all Calvinis as well as others; but it should always be remembered that he lived in a day of uniter.al intolerance, and when all parties

thought that heretics should be destroyed. Notwithstanding which, we find him constantly singled out by adversaries to the truth, of all descriptions, as possessing in a peculiar degree a persecuting spirit.

Mr. Roscoe, in his late splendid work, "The Life and Pontificate of Leo the Tenth," seems gladly to seize upon this circumstance, and very unjustifiably asserts, that "The annals of persecution cannot furnish a more atrocious instance of bigotry and cruelty than the burning of Servetus." They must be very little acquainted with History who can give credit to this assertion, or allow that the burning of one blasphemer (for so Servetus was) could be equal to the murder of hundreds and thousands of the most eminent Christians by the Pagans, or of as many excellent Protestants by the Papists.

It is not generally known to what an extreme of blasphemy Servetus proceeded. Beza says, that in his opposition to the Trinity, he called it Tricipitem Cerberum (the three-headed Cerberus); and that he affirmed Moses to be "a ridiculous impostor." Socinus, and others of the same stamp, pretended that he died. calling on Christ; but, says Dr. Owen, "Those who were present say quite the contrary; and that in horror he roared out misericordia to the magistrates, but nothing else." He adds, "There are passages cited out of his book on the Trinity, that seem to have as much of the Devil in them, as any thing that ever was written or spoken by the sons of men*. So that, I must say, he is the only person in the world that ever I read or heard of, that ever died upon the account of religion; in reference to whom, the zeal of them that put him to death may be acquitted +."

But Mr. Roscoe is not content with criminating Calvin for his conduct towards Servetus: the Reformation itself is to be disgraced by it. "Such," says he, "were the first fruits of that reformation, which professed to assert the right of private judgment in matters of religion, and to enlighten and humanize mankind."

Nothing but Mr. Roscoe's dislike to the Protestant religion (perhaps to all religion) could have led him into so palpable an error as to represent persecution as the first fruits of Protestantism. The fact is, that our reformers, educated in the Church of Rome, had imbibed too much of its spirit, and had not yet fully learned the principles of Christian toleration. While, however, Calvin and the Reformers are thus severely used, Mr. Roscoe

"If,” saith he, "Christ be the Son of God, debuissent ergo dicere quod Deus habebat uxorem quandam spiritualem, vel quod solus ipse masculofœmineus, aut hermaphrodilus, simul erat pater et maler, nam ratio vocabuli non patitur, ut quis dicatur sine matre pater :" and "si logos filius erat, natus ex patre sine matre; dic mihi quomodo peperit eum, per ventrem an per latus.” + Dr. Owen's Preface to his Vindicia Evangelica,

ADDRESS TO STUDENTS AND YOUNG MINISTERS. 111 treats, with a degree of the most wonderful candour, the glaring faults of Pope Leo the Tenth, whose vices gave occasion to the Reformation. VERITAS.

ADDRESS TO STUDENTS OF DIVINITY

AND YOUNG MINISTERS.

Ir is represented in the sacred Scriptures as the character of a good man, "that he will guide his affairs with discretion." While this is necessary in all, it is necessary in the highest degree in those who sustain a public character. Of ministers of Christ it is required that they be wise as serpents. While this wisdom directs them in the spiritual part of their office, it should be expected likewise in regard to their temporal concerns. The funds of most of them are but small, and the means of their support moderate or scanty. While the man of business can lay up a competent provision for his family, this is seldom in a minister's power; yet to leave a wife and children on the wide world without any provision, is a thought which must fill the heart of every man of feeling and affection with inexpressible distress.

In consideration of such a state of things, by the counsel and aid of some wise and benevolent men, an Institution was formed some years ago in London, to make provision for the support of ministers' widows and children. It is called "The Protestant Union ;" and admits as members ministers of the gospel of every denomination. By the donations of some highly respectable and liberal friends, and the small subscriptions of its members, its funds amount to 43507. in the five per cents at the Bank; and 737 1. 8 s. in the three per cents.

An unalterable condition of admittance is, That a minister shall apply and be admitted within two years after his ordination. Many, from not attending to this rule, have, to their great grief, been excluded from the benefit of the Institution.

To those who are entering on the work of the ministry, the subject is earnestly recommended, by a sincere friend, as extremely favourable to their interests: Objections may perhaps be started. One says, "I am single, and have no wife to provide for, and know not that I ever shall." With these ideas he lets the two years slip away. Another says, "I have some little property of my own, and some with my wife, so that I shall not need this provision." A third says, "I have no money to spare; I cannot afford to pay three, four, or five guineas a year to a fund, by which, perhaps, I may never be benefitted. I will trust in Providence for the support of my family."

But how little weight there is in these objections, will soon appear. To the person who says, "I am unmarried, and I know not that I ever shall,"-I reply, "There are among the

ministers of the gospel so few old bachelors, that it is ten to onc at least but you will marry: and you can pay your addresses to a lady with greater confidence when you can offer some provision in case of your decease; and you are likely to be listened to more readily by a prudent father and a discreet young lady, and to marry more comfortably and more suitably.” To those who have something of their own, or in a marriage portion, I would say, "Gentlemen, your children as they grow np may require the use of nearly all your private fortune to set them out in the world; and an annuity to your widow may be found peculiarly convenient and acceptable. Besides, how often has it been found, in this world of uncertainties, that a pension of this kind has been the only solace in declining years, of those who, in the morning of life, had far brighter prospects!"

The objections of the man who says, "I who have no proporty, I cannot afford it, and will trust to Providence," should be well weighed before they be acted on. For you the institution was formed; and to a person in your situation it certainly holds out the most desirable benefits. How a person can bear the idea of leaving his wife, and perhaps children, utterly destitute, exceeds conception! He who has a family, or the prospect of one, and no dependence but his salary, ought he not to make a thousand shifts for three, four, or five guineas annually, in order to secure. a certain support for his widow and fatherless children? There is not one case in thirty where it might not be done. If, after all, the person shall say, "I will trust in Providence," it is recommended to him to consider attentively, whether, instead of trusting Providence, he be not tempting it. If there be a bridge across a rapid stream, and a person plunge with his horse into the swelling torrent, and cry, "I will trust in Providence," may. it not be justly said, "It was your duty to go over the bridge, and not to brave the roaring waters?"

The widows of the late Messrs. Caldwell, Dunn, Marshall, Mason, Matthews, Newell, Sutcliff, Towers, Williams, and. Winkworth, no doubt are very thankful that their deceased partners did not reason as you do: they are now receiving their: proportion of 16, 20, and 251. per annum, agreeably to the class to which their husband subscribed.

The prospects are flattering: I have no hesitation in saying, that the annuities in a few years will be greatly increased. The present capital, as before stated, produceth 2391. 12s. 4d. interest, exclusive of the subscriptions of its members, the amount of which is more than 5001. a year; the consequence thereof must render the fund so productive, as to prove such a blessing to the relicts of the deceased servants of our divine Master, as the church never witnessed before; and the more so as it is hoped that rich ministers will cherish this institution by liberal donations (some having done so already) and benevolent private Christians

may thus render an important service to it, by a gift or a legacy." In a word, let every young minister consider the subject with attention, and consult with his wisest and most experienced friends who have the most intimate acquaintance with human life, and I have no doubt but they will say, "Apply for admission into the Protestant Union without delay." A. B.

GOD INVISIBLE.

MUCH is seeing, feeling, man actuated by the objects around him: - all his powers are roused, impelled, directed by impressions made on his sensitive organs; yet objects of sense have only a definite force upon him. An hundred weight crushes a man's strength to a certain degree, and no more: he sustains it, and bears it away. On the edge of the ocean he may tremble at the vast expanse; but he tries the depth at the shore, finds it but a few feet, and no longer fears to enter it. The waves cannot overtop his head; or is it deeper, he can swim, and regards it no longer with fear. Nay, he builds a vessel, and makes this tremendous ocean his servant; wields its vastness for his own use; dives to its deep bottom, to rob it of its treasures; or makes its surface convey him to distant shores!

A much smaller object shall affect him more,, where his senses are less distinctly acted upon; but his imagination is somewhat roused. He travels in the dark: he starts at a slight but indistinct noise; he knows not but it may be a wild beast lurking, or a robber ready to seize on him. Could he have distinctly seen what alarmed him, he had unalarmed passed on : — it was only the rustling of the leaves, waved gently by the wind. He stops to consider well; for he hears the sound of water falling:a gleam from its foam.ing surface sparkles on his eye: but he cannot tell how near he is to it, or how distant; how exactly it may be in his path, how tremendously deep the abyss into which he may fall at the next step: had it been daylight, could he have examined thoroughly, he had then passed it without notice it is only the rill of a small ditch on the road side: his own foot would have stopped the trickling current.

This effect of indistinctness, rousing the imagination, is finely depicted in Job iv. 14, &c. Eliphaz describes it thus: "Fear came upon me, and trembling, which made all my bones to shake. Then a spirit passed before my face, the hair of my flesh stood up: it stood still, but I could not discern the form thereof.” The senses in this description are but slightly affected. The eye could not discern any specific form, the touch could not examine the precise nature of the object: the imagination, therefore, had full scope. The mind was roused beyond the power of sensible objects to stimulate it; and the body felt n agitation greater