himself. They employed much art and assiduity to shew that the sacred writings had suffered greatly by some important interpolations, and by numerous and gross corruptions. Much like

wise was said to inculcate the belief that a great part of the inspired volume ought to be considered merely as allegorical, or so highly figurative, that no precise intellectual truth, or well defined doctrine, can satisfactorily be derived from it; that it admits of many interpretations, and may be made to consist with that which is given by them, as well as with any other. These are the limits to which some of the corps still confine themselves. "Others, however, among whom we may reckon Dr. Priestley, Bekker of Amsterdam," and a host of German Socinians, have been less scrupulous, and have proceeded to far greater lengths. They do not all exactly agree in the saine representations, for they love to appear not to act in concert. Among them, however, they have not merely insinuated, but professedly main tained, that Jesus Christ and his apostles, though they were honest, good men, and at times much favoured of Heaven (Christ being the chief of the prophets;) yet were not only liable to err, but did actually err, and teach their errors to others; that they quoted scripture from the Old Testament very incorrectly, and applied it very fancifully and absurdly; that they taught many Jewish dogmas that were utterly false, which they either received as truths themselves, or else, knowing them not to be true, not only did not undeceive

their followers, but inculcated falsehood as if it had been truth ; and such a falsehood, they especially insist, is the doctrine that there is a devil or evil spirit ; that the apostle Paul is frequently a very inconclusive reasoner, adopting principles that are unsound, and forming conclusions that are untenable that we have no reason to believe that there was any thing miraculous in the conception of our blessed Lord, but that he ought rather to be considered as the natural son of Joseph. We are too much shocked and disgusted to proceed with this detail, though there are ample materials for the purpose.

Thus, then, this class of Socinians claim to bring the whole scripture before the bar of their own reason, and to pronounce the sentence of falsehood on as much of it as to them may seem meet; not because it is corrupted or interpolated, not because the writers are misrepresented, but because they actually taught what is erroneous, and for that reason ought to be correc: d or condemned. The only point in which they differ from acknowledged infidels, is, in admitting that the scripture, after all, contains a revelation from God; though they will by no means consent to specify what are the particular parts which they will recognize as such, and by which they will abide as the divine word, and the umpire of controversy. Frequently and earnestly have they been pressed to do this, but they never have done it. Hence it is that controversy with them becomes endless, because it is impossible to terminate it,

while the parties have no common authority or principles to which they may appeal. Hence, also, Deism, open and unreserved, has been most extensively propagated, through the medium of Socinianism. For if the Bible be that interpolated, corrupted, allegorical, and erroneous book, which these men would make it, common sense revolts at the idea of receiving it as a reve lation from God, and a guide to future happiness. If all its doctrines and principles are at last to be subjected to every man's own decision, whether they shall be received or rejected, why not consult your reason alone and at once? Why bring the master to the scholar, when you know beforehand that much which he will say will be weak, and empty, and erroneous? It is easier, say infidels, to believe, not only all the mysteries, but all the superstitions that Christians ever received, than to believe that the infinitely wise and good God has given mankind the revelation of his will in such a form as this. And here, for once, we declare ourselves of their opinion. But so far from rejecting revelation, as the consequence, we contend for receiving and maintaining it simply and entirely, as we find it in the Bible, in the originals of the Old and New Testaments. Let these originals be the subject of diligent study and of sound and reverend criticism. On the score of emendation let them be treated as respectfully at least, as the copies of the best heathen writers, than which they have been much better guarded against corruption. In this manner let

us discover what revelation teach. es, and then let us receive it with docility, humility and thankfulness, as the word of life. Let us not bring to the study of scripture a system already formed in our own minds and fortified by prejudice, but let us go to it in the first instance and without prejudice, to learn what is the system which we ought to receive. With the temper of children let us sit at the feet of the Saviour, imbibe his instructions, and obey his precepts. As far as we are able, let us explain what is difficult; but when we can go no further, let us treat the difficulties of revelation as we do those of the other works of God; as we do the profound, ob scure, and contradictory things which appear in creation and providence, and in regard to which the best philosophers are always the readiest frankly to confess their ignorance. Let us be ashamed to acknowledge that there are certain things which, for the present, we do not fully understand; and let us wait for more light in this world, or for stronger faculties in the world to come. The maxims of sound reason and philosophy, not less than the injunctions of the gospel, point out to us this course. [Rees' Cyclo. Art. Angel.

ON THE EDUCATION OF PIOUS YOUTH FOR THE GOSPEL MINISTRY.

From the Evangelical Intelligencer. MR. EDITOR,

IT has given me pleasure to observe that you have made it an object of primary importance

in your miscellany, to endeavour to promote the education of pious youth for the gospel ministry. In my apprehension there is no one thing that is half so deeply concerned as this, I will not say merely in the extension of religion, but in the preservation of its very existence in our country and I am persuaded that even the pious part of the community have in general no adequate views of the subject at all. If they saw it in its true light, it would be impossible for them to remain so indifferent as they appear to be. Allow me, then, to make a statement which I think must be a very alarming one to all the real friends of true piety, and which, notwithstanding, I believe to be incontrovertible.

The first thing to be noticed is the present state of our churches in regard to a supply of ministers. Is it not a fact that there are almost as many congregations vacant, (taking our country at large) as there are settled? I am afraid we must answer this inquiry in the affirmative; or, at least, I think it will not admit of a question, that if we had double the number of well qualified clergymen that we now have, there would not be a surplusage, when our frontiers and missions are taken into the account.

Let us then set it down, as I suppose we safely may, that, at present, we have but about one half the number of ministers that we want. What then are our prospects for the time to come? My estimate is that the present number of min, isters of the gospel in the United States, of all denominations, is about eight thousand. The pop

ulation of these States, by actu, al experiment, is found to double in less than twenty-five years. It is therefore evident that twentyfive years hence, we shall need eight thousand clergymen more than we now have, only to keep up the half supply which now exists, and on the supposition that none of the present number will be removed. But in that space of time, at least one half of the present number will die. We must consequently educate and bring forward twelve thousand clergymen in twenty-five years, if we would preserve the churches in as good a state as they are in at present; and twenty-four thou sand, to furnish a full supply; that is, nearly a thousand year.

I have with design made this statement as short and as plain as I could, that it might not be tedious to examine it. I hope that your religious readers will examine it carefully, and think of it seriously. It will, I am persuaded, be found to contain no exaggeration; and if it does not, it is certainly calculated to excite much anxiety. Instead of a thousand ministers entering the gospel vineyard annually, I sus pect that the whole number does not equal the fourth part of a thousand. What then is likely to be the state of our country in a few years? There must be a change, or heathenism will absolutely overspread our land; for this consequence always has, and always will follow the extinction of the gospel ministry. I have no doubt at all that God will preserve his church in the world; he has promised to do it, and his promise he will fulfil, let earth and hell withstand it as

they may. But has he promised to preserve it in any partiular part of the world where it has once been established? Certainly not. On the contrary, we see that the Asiatic churches, to whom the apostle John addressed his messages in the Apoc&lypse, have long since bad their candlestick removed out of its place. In like manner, a large proportion of the places where the gospel was once preached in its purity, are now totally deprived of its blessings. The truth is, that the usual tenour of the divine procedure is, to take the gospel from those who continue to neglect, undervalue and despise it, and to send it among others who are not guilty of these crimes. I sincerely hope and pray that such may not be the destiny of the United States; and yet there is little more necessary to effect it, than that the very state of things which now exists should continue about half a century longer. It is always an evidence either of ignorance, or of something worse, when men profess to depend on God to take care of his cause, while they make no exertions to promote it. We are to cast our cares but not our du

ties upon God. We are not to be less active in endeavouring to promote the gospel, than if every thing depended on our exertions. When thus active, we have a right to expect a blessing, and confidently and comfortably to rely on God to confer it. If I could see the professors of religion in the United States awake to their situation, and actively engaged to prevent the evil I have exhibited, I should hope that

God would certainly avert it. But on the contrary, the most threatening circumstance of all is, that while the evil is impending, professing Christians seem to be asleep under it. If it shall really be averted, we shall see a very different state of the public mind before it takes place. With a view to contribute my mite-towards this desirable change, I have thrown out these hints. And I shall only add further at this time, that he who wishes to do the most towards promoting and preserving the gospel in this country, should turn his attention to the education of young men for the gospel ministry; and that every professing Christian should favour every plan which conduces to this, by all the means in his power.

A CHRISTIAN,

CRITICISM.

MAIMONIDES says that the great Sanhedrim were accustomed to sit in a chamber in the temple, to examine and judge of the priests, relative both to genealogy and blemish. The candidate for the office who might be disapproved was clothed in black and dismissed from the court of the priests in the temple; but if found to possess the requisite qualification, he was clothed in white, and went in to minister with his brethren. This process illustrates the words of Christ in Rev. iii. 4. “They shall walk with me in white; for they are worthy."

Ainsworth's Pref. to the Pentateuch. [Evan. Intel,

ANECDOTES.

'enable me to embrace Jesus Christ freely offered to me in

BIR,

I READ with pleasure the interesting anecdote of the Rev. Thomas Doolittle, published in one of your late numbers. In addition to what was there said of him, it may be mentioned, that few ministers discovered more concern for the rising gen..ration, or laboured more than he did, to bring young sinners to Jesus Christ. For this end he composed several small tracts, and among others, an explanation of the Assembly's Catechism; and, every Lord's day, he spent some time in catechis ing the members, especially the young people of his congregation.

Among other pleasing circumstances which attended those exercises, the following produced a most happy effect. The question for the evening being, "What is effectual calling?" the answer was given in the words of the Assembly's Catechism.

This answer being explained, Mr. D. proposed, that the question should be answered by changing the words us and our into me and my. Upon this proposal, a solemn silence followed, many felt its vast importance, but none had courage to answer. At length a young man rose up, and with every mark of a broken and contrite heart, by divine grace was enabled to say, "Ef fectual calling is the work of God's Spirit, whereby convincing me of my sins and misery, enlightening my mind in the knowledge of Christ, and renewing my will, he did persuade and

The scene was truly affecting, The proposal of the question had commanded unusual solemnity. The rising up of the young man had created high expectations, and the answer being accompanied with proofs of unfeigned piety and modesty, the congregation was bathed in tears.

This young man had been converted by being catechised, and to his honour, Mr. D. says, "of an ignorant and wicked youth, he had become an intelligent and serious professor, to God's glory, and my much comfort."

WALKING in the country, (says the Rev. Mr. Jay,) I went into a barn, where I found a thresher at his work. I addressed him, in the words of Solomon, My friend," in all labour there is profit." But what was my surprise, when, leaning upon his flail, he answered, and with much energy, "No, Sir; that is the truth, but there is one exception to it I have long laboured in the service of sin, but I got no profit by my labour." "Then," said I, "you know somewhat of the apostle's meaning, when he asked, "What fruit had - ye in those things whereof ye are now ashamed?" "Thank God," he replied, "I do; and, I also know, that now, being freed from sin, and having become a sery' vant unto righteousness, I have my fruit unto holiness, and the end everlasting life."

[Rel, Mon