the students a large manuscript work, entitled, "First Lines of Christian Theology." This commences with an introductory address, consisting of observations and counsels upon the moral state and dispositions of the mind which are necessary for the profitable study of divine truth;-upon the utility and subserviency of literature and general science for the advancement of theological knowledge, and usefulness in the ministry-and upon the conduct of the understanding in the actual study of divinity, under its various aspects of liberal and impartial inquiry, interpretation of the Scriptures, and the determination of controversies. This is followed by the syllabus, which forms the body of the work, and consists of definitions, propositions, hints of solution, corollaries, scholia, &c. with references to authors of merit under every particular.

tional indications of that internal and sound piety, ment of Christian Theology, by the judgment and which arises from the operations of the Holy Spirit | industry of each student himself. Dr. Smith, whose of God upon the heart. Their first care therefore profound classical, theological and biblical knowis, to select such characters only as candidates for ledge, renders him admirably qualified for the imthe office of the ministry; and in so doing, it hap-portant office which he fills, puts into the hands of pens not unfrequently, that the individuals whom ministers and private Christians select out of their congregations, have been engaged more or less in the avocations of secular life, and have enjoyed only a common education. It appears upon the average of many years, that about two-thirds of the ministers, educated in the Old College, at Homerton, have been of this description. The remaining third has consisted of young men, whose whole previous life had been devoted to literary pursuits, and whose superior advantages of education, had been adorned by early and promising piety. But in all cases, the prerequisites for admission into this ancient institution are, creditable and ample testimonies that the applicant is, in the severest judgment of Christian reason, a sincere, devoted, and practical disciple of Christ, born of God, and sanctified by the Holy Spirit. In addition to this grand requisite, the directors of the academy require some evidence of respectable talents, and such as are likely to improve the advantages to be conferred. As a further security for the attainment of this object, students who are thus approved at their first introduction, are admitted upon a probation of three months. The evidences of piety and talents, displayed during this probationary period, determine the full admission of a young candidate. If the student, at his entrance into the house, should not be possessed of classical literature sufficient to enable him with ease and accuracy to read ordinary Latin and Greek authors, (e, g. Quintilian and Horace, Xenophon and Homer,) he enters on grammatical and classical studies, and attends to them solely till he is judged fit for the next class of pursuits this period is seldom less than two years, and sometimes it is longer.

The Rev. Thomas Hill, classical and mathematical tutor, conducts this department with distinguished ability, and with an intenseness of application, worthy of the most gateful mention: under his direction, the students read the most valuable Roman and Greek classics, with a strict attention to accuracy of construction, parsing, prosody, and the cultivation of a just and elegant taste for the beauties of those immortal authors. The course thus begun is continued to the close of a student's residence in the college, which, in most cases, is nearly six years. During the two years of pursuits, solely classical and philosophical, attention is also paid to English composition; and themes, on subjects chiefly moral and religious, are composed by those students whom Mr. Hill judges fit; and one day at least, in each fortnight, is spent by him in reviewing and animadverting on these essays.

The design of this plan is not only to lead the student into a clear and logical method of deducing divine truth from its proper source, but to engage his industry of research and meditation, to take him to the first fountains of knowledge, and to excite his judgment, his powers of discrimination, and all his talents, to the most profitable kind of exercise. When the student has, with suitable attention and diligence, completed the scheme, he possesses a body of Christian divinity and moral philosophy, thoroughly digested, methodically arranged, the fruit of his own labor and industry, and the systematical depository of his future acquisitions.

2. A Polemical Lecture, designed to furnish a fair and comprehensive view of the most important controversies of the present day: inculcating at the same time, the value and importance of truth, and the absurdity and danger of scepticism or indifference.

3. An Exegetical Lecture on some book of the Greek Testament, generally an epistle.

4. A course on Biblical Criticism, and the principles of sacred philology and interpretation.

5. Lectures on Preaching, and the other duties of the pastoral office. Dr. Doddridge's Lectures on those subjects are the text-book.

6. Lectures on Ecclesiastical History.

II. A course of Lectures on the Elements of Natural Philosophy, Chemistry, and Natural History. III. A course on Logic and the Philosophy of the Mind.

IV. A course on the study of Civil History and antiquities; attainments prerequisite for that study, observations on historical writers, rules and advices for securing the greatest sum of advantage from the pursuit, and an inquiry into the objects most interesting to a Christian divine, to which the study of history should be rendered subservient.

After the students have entered upon the course, called for the sake of distinction, academical, they The preceding statement may be considered as a still continue their attendance upon the classical fair specimen of the usual course of study pursued tutor; and they add to their improving acquaint- in the best regulated of our Dissenting colleges. ance with the best authors of profane antiquity, the The subject of the preceding memoirs received his study of the Hebrew language, and afterwards of education in the truly respectable academy at Horthe Syriac. They also enjoy his Lectures in Geo- ton-over that institution the Rev. Robert Simp metry and Algebra, in which Euclid and Bonny-son, the Rev. Henry Forster Burder, A. M. and the castle's Algebra are the text-books.

The academical course, upon which students enter as soon as their proficiency in classical learning renders it proper, is principally theological; but lectures are also regularly read in other departments of science and general knowledge. The duties of the divinity tutor embrace,

I. The THEOLOGICAL department, which comprehends six distinct courses, or plans of instruction.

1. The compilation of a systematical arrange

Rev.
ability.*

Hooper, A. M. preside with distinguished

In these respective academies, public examinations are annually held, in which a close and criti

"I should be happy to present a statement of the system adopted in that excellent institution, but I am not furnished with materials for the purpose. Such a statement was not deemed necessary by those of whom I requested information. I think it of importance to

cal inquiry is made into the diligence-the acquirements, and the conduct of each student.

No. II.

SPECIMENS OF MR. SPENCER'S EARLY EXERCISES IN
PREACHING..

From the following outlines of some of his first sermons may be gathered what was his general style of preaching at the period of their composition.

ON PUBLIC WORSHIP.

Dated March 6, 1807. MATTHEW XVII. 20.-" For where two or three are gathered together in my name, there am I in the midst of them."

We shall make a few general observations on the text in the following order:

With due preparation.

From this subject permit me to make these remarks:

What a great distinction among mankind will there be at the judgment.

Of what importance is it for us to know whether

I. THAT IT IS THE DUTY AND INTEREST OF CHRIS- We are thus looking for him.

TIANS TO ASSEMBLE TOGETHER FOR THE PURPOSES OF
RELIGIOUS WORSHIP.

This duty was

1. Practised by ancient believers. Zion was the well known place to which the tribes went upChrist frequented the synagogue. The apostles met together, &c.

2. It is enjoined in the sacred Scriptures. See Ps. c. 4. Heb. x. 25.

3. Frought with the richest blessings.

In what high estimation should we hold that Saviour who is the first and the last in a sinner's salvation.

THE WOMAN OF SAMARIA. JOHN IV. 28, 29. "The woman then left her waterpol and went her way, into the city, and saith to the men, Come see a man which told me all things, whatever I did; is not this the Christ?"

From the text and its connection we shall draw

II. THAT IT MUST BE DONE IN THE NAME OF CHRIST. the three following plain observations:

1. In obedience to his command.

2. In the use of his appointed means. 3. In dependance on his assistance.

4. With a view to his glory.

III. THAT ALTHOUGH BUT FEW PERSONS THUS ASSEMBLE, YET THAT IS NO OBJECTION TO THEIR OBTAIN

ING THE DIVINE FAVOR AND BLESSING.

"Wherever two or three," &c. We remark in the first place,

K That God regards the sincerity of the worship

pers, not their number.

2. The happy experience of worshippers in all ages of the world. As a confirmation of the senti

ment,

3.

The positive assertion of the text.

I. THAT JESUS CHRIST IS POSSESSED OF THE GREAT

3. Ardent benevolence. It was for the instruction IV. THAT JESUS IS PRESENT WITH ALL THOSE WHO and conversion of this poor woman, that he exerted himself.

THUS ASSEMBLE TOGETHER.

hope too, that he will be with us again, and hold converse with us, even till the hour of death; yea, it makes us argue, that if the Lord had intended to destroy us, he would not have made our hearts burn within us by his divine communications.

the ministry, and of the large measure of persecution which in that age of the church every where attended the preachers of the gospel, "none of these things move me." Paul had, however, without doubt, the feelings of humanity; and as I It is the duty and interest of us all earnestly to have already intimated, these things would affect pray for the society and conversation of Christ. his soul as a man, and occasionally overwhelm his The blessing itself is so desirable, for it is to have spirits; but when he felt the happy influence of the the honor of dwelling and walking with Christ, gospel in all its power, he triumphed over these difand the sensations which he, by his discourse, ex-ficulties; he heroically conquered himself; subdued cites in the mind, are so pleasing, and delightful, his own feelings, and appeared a ready, a joyful marthat we ought earnestly to beseech him to tarry with tyr for Christ. Thus did Paul, yet did not he, but us; if he is an instructer and companion, how short the grace of God which was in him. These trials, will the distance to heaven appear, and how light then, these difficulties, which to many would be inand momentary the trials of the way-Lastly, surmountable, did not "move" him; that is, the anticipation of them, the endurance of them, did not so move him as to damp his ardor; as to discourage his soul, or as to make him wish to exchange with the world. Observe, they did not so move him

If those who travel with the Saviour, are thus blessed, how miserable are they who are altogether

alienated from him.

Sinners, you never yet enjoyed the society of Christ, nor do you wish it. You are loading him with reproaches, and will have none of his counsel, and he will never say of you," they shall walk with me in white, for they are worthy;" the fever of lust, and the torment of envy shall be your curse, while you live in the pains of hell, your portion after death, when you will burn in "the fire that never can be quenched, and the smoke of your torments shall ascend up for ever and ever." Oh! may we instead of this awful doom, be honored and glorified with his constant presence in a better world; so shall the chosen of Nazareth be praised and adored by us for ever and ever.

As to damp his ardor. These trials and apparent obstacles to the success of his work, and to his own happiness in it, did not make him less anxiously desirous of doing good in the world, did not at all diminish the fervent wishes of his soul to be the means of conducting many sons unto glory. Notwithstanding these difficulties, he was still "steadfast, unmovable, always abounding in the work of the Lord, forasmuch as he knew that his labor was not in vain in the Lord." And as he had this ministry, as he had received mercy, so he fainted not; hence he could say to others; no man should be moved by these afflictions, for yourselves know that we were appointed thereunto. He remembered the long cloud of witnesses, who through much tribulaFAREWELL SERMON AT HOXTON, tion had entered the kingdom, and he determined ACTS XX. 24. "But none of these things move me, ed Jesus, who endured such contradiction of sinners to imitate their example; he did more, he considerneither count I my life dear unto myself, so that I might finish my course with joy, and the minis- against himself; and this prevented him from betry which I have received of the Lord Jesus, to tes-ing weary, or from fainting in his mind: he looked tify the gospel of the grace of God."

No. IV.

THIS is not the language of stoical apathy; the man who uttered these words, my hearers, was a man possessed of the keenest sensibility; a man of real, honest, and exquisite feeling; in his heart, cold indifference, and unfeeling stubbornness, had no place; nor do the words express philosophical heroism; a foolish bravado; for our apostle derives: his support from sources far different from these; he was animated by principles; he was delighted with prospects which the natural man never possesses; the power of which principles, and the view of which prospects, produce an effect which is mighty beyond all conception. The passage I have read you, introduces to our view Paul the preacher, at the time of his departure from his friends, when his mind was led to expect, and prepared to meet bonds and afflictions in every place; and the words of the text do most strikingly show us the way in which the principles of the gospel discover themselves, and prove their power to strengthen and support. Viewing this passage as not unsuitable to the present opportunity, I shall exhibit it to your view, as showing us that the principles of the gospel of Christ display their power and virtue.

I. In rendering us insensible to the power of affliction; "none of these things move me."

II. In raising us superior to the love of life; "neither count I my life dear unto me, so that I may finish my course with joy, and the ministry which I have received of the Lord Jesus." Let us behold here the glorious gospel of the blessed God. How the religion of Christ displays its potent influence; its mighty efficacy.

1. In rendering us insensible to the power of affliction. Its supports enabled the holy, zealous aposle to say of painful separation of the labors of

unto Jesus the author and finisher of his faith, and by that means obtained encouragement to proceed, and grace sufficient for him. Oh! never let the ser vants of the most high God relax in their endeavors to do good, or grow cold in their desires after the immortal welfare of mankind because some difficulties await them of these difficulties they ought to say none of these things move me." Nor did these trials so affect the apostle

As to discourage his soul; that is, to make him shrink at the thought of enduring them; to make him afraid to meet them; no, for, supported by the consolations of the gospel, he could welcome reproaches, pain and death; yea, rejoice and be exceeding glad that he was counted worthy to suf fer for the sake of the Lord Jesus. "What mean ye,” says he elsewhere, "what mean ye to weep and to break mine heart, for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus." Divine grace so supported him, that though he was troubled on every side, he was not distressed; though perplexed, he was not in despair; though persecuted, he was not forsaken; though cast down, he was not destroyed. I suffer, says he, these things, nevertheless I am not ashamed, “for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him, until that day." Thus he could endure, and the Saviour enabled him to suffer as well as to preach for him, and none of these things moved him.

Finally, they did not so move him as to make him wish to exchange with the world.

Because he thus reckoned, that the sufferings of this present life are not worthy to be compared with the glory that should be revealed in us. He saw that our light affliction, which is but for a moment, worketh out for us a far more exceeding and eternal weight of glory." He looked not at the things

which are seen, which are temporal, but at the | because he laid down his life for us; and we ough. things which are not seen, which are eternal. There also to lay down our lives for the brethren." And was a pleasure even connected with the sufferings now it is said of the apostle, and all who like him which far excelled the joy of worldlings: hence he triumphed over Satan, "they were faithful unto says "I am filled with comfort, I am exceeding joy- death.' They overcome him by the blood of the ful in all our tribulations." For the Lord stood by Lamb, for they loved not their lives unto death. him and strengthened him; yea, the Lord delivered But I digress from the subject. Observe, then, that him from every evil work, and preserved him to his the gospel raised the mind of Paul superior to the heavenly kingdom. The apostle, taught by the Spi- love of life, as it showed him that it was only useful rit of God, loved even the difficulties of his Mas- for two purposes: ter's service far better than the ease and the pleasures of the world. Oh! that like him, we may wisely count the reproach of Christ greater riches than all the treasures of this world; prefer even the worst, the most painful circumstances in the cause of the Saviour, to the most fascinating pleasures of the world; to the enjoyments which the men who know not God, reckon most valuable and most dear; thus shall we show that we are willing to be any thing that the Saviour chooses, so that he may be glorified: thus shall we show that we speak the feelings of our hearts, when we say of the difficulties of our work, 'none of these things move me." Thus was the apostle enabled to enjoy strong consolations in the midst of trials. Thus did Immanuel's grace quick-were behind, and reaching forth unto those things en him to diligence and fortify his mind against the numerous ills that flesh is heir to. Oh! that the Spirit of glory and of God would rest on us also; that all our duties may be so discharged, and all our trials so endured, as that the power of the gospel may be evinced, and the supporting grace of the great Head of the Church abundantly magnified. And what can so teach us to endure trials as the religion of Christ? What supports have infidels, mere moralists, and speculative philosophers, like those which may be derived from the fulness of our Lord Jesus Christ? Theirs are refuges of lies, ours a never failing foundation. "Their rock is not as our rock, even our enemies themselves being judges." The gospel of Christ presents the only sovereign balm for human wo; it supplies us with real, and with sure support; it emboldens us to say, in the face of difficulties, dangers, and death, "None of these things move me." The gospel, however, does not merely display its power in rendering us insensible to the power of affliction, but

II. In raising us superior to the love of life. For, adds the apostle, "neither count I my life dear unto myself, so that I may finish my course with joy." "Skin for skin, yea all that a man hath, will he give for his life." The preservation of life is the first law of nature. That man is unworthy the character of a rational being, who intentionally shortens, or daringly terminates his own life. And yet here a man comes forward and says, "neither count I my life dear unto myself”—and he is taught to form this estimation of life too, by the gospel of Jesus! How is this? The apostle did not choose strangling rather than life; but the case may be stated thus. The gospel taught him the right use of life, and made him earnestly to desire to fulfil it; the gospel taught him as a minister, that life was only valuable to him so far as he accomplished its purposes-the joyful completion of his Christian race, the honorable close of his ministerial exertions. Further than this, life was not dear to him, or highly prized by him, for he was willing to be "absent from the body, and to be present with the Lord." His earnest expectation and his hope was, that in nothing he should be ashamed, but that "with all boldness, as always, so now, Christ should be magnified in his body, whether it were by life or by death." "Yea," says he, "and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all." Oh! what a noble principle is this that renders a man willing to suffer and to die for Christ, "for herein perceive we the love of God,

(1.) That he might joyfully complete his Christian race. So he says, "that I may finish my course, with joy." The course to which he alludes is the Christian race, which he had some time before undertaken in divine strength. God had called him so to run, that he might obtain, and hence he "laid aside every weight, and the sin which so easily be set him, and ran with patience the race set before him, looking unto Jesus." He set out with a full determination never to grow weary, or to decline his eager pursuit after glory, honor and immortality. Hitherto he had pursued it with alacrity; he did not count himself to have apprehended; but this one thing he did, forgetting those things which which were before, he pressed toward the mark for the prize of the high calling of God in Christ Jesus. Personal religion had flourished in his soul, and he had not left the path marked out for him, by the great forerunner, to be led aside either to the right hand or to the left, and now he wished to finish it with joy; and that man finishes his course with joy when he expresses gratitude for any ardor he has discovered in it, and when he has a full view of the crown of glory, and prospect of eternal rest. Το finish our course with joy, we must express our gratitude for the assistance grace has offered us in it. [When a Christian can say, through the good hand of my God upon me, the care of his love, and the animation of his grace, "I have finished my course."] Oh! what pleasure it must afford a believer who completes his race on earth, to look back upon the path he has trod, and to remember even the trials he endured, and to bless God that he was enabled to persevere to the end. The Christian race cannot be joyfully completed without a bright prospect of eternal glory and a splendid crown. The man finished this race with joy who could say, "henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day." Let others run to obtain a curruptible crown, we do it for an incorruptible. And oh! that when we finish our course it may be with this firm persuasion, that we shall enter into the joy of our Lord, where toil and fatigue will be known no more. For this purpose life is of use, as it conducts us to the end of the Christian race. But the apostle views himself not only as a Christian but as a minister of the New Testament, and therefore he views life as desirable.

(2.) That he might honorably close his ministerial exertions. That I may finish, says he, my course with joy, and the ministry which I have received of the Lord Jesus. Here you behold the author of the gifts and the graces of ministers, "the Lord Jesus." The Lord had said of Paul, "he is a chosen vessel unto me to bear my name unto the Gentiles." And he had received his ministry of the Lord Jesus. The subjects of his ministry came from him, or he taught him to preach human depravity--the atonement of Christ, and the influence of the Spirit, and to be witness unto all, for Jesus, of what he had seen and heard. His call to the ministry was from the Lord Jesus. He told him to publish the gospel, and immediately he conferred not with flesh and blood. He was an apostle not of man, nor by man, but by Jesus Christ and God the

Father. His qualifications for the ministry came congregations assemble, and by whose blessing their from the Lord Jesus-he gave him a freedom of souls are benefited, may here afford his watchful speech-he made him apt to teach-he furnished care, his animating smiles: we have every reason him with wisdom and knowledge-he made him a to believe he will do it, entreated by the earnest and minister that needed not to be ashamed, rightly di- fervent supplications of the men he loves; himself viding the word of truth. His success in the mi- inclined to bless the gates of Zion, his eyes and his nistry was from the Lord Jesus-he made him fruit- heart shall be here perpetually; with pleasure will ful, and he made him useful-he opened the hearts he behold the favored spot; and in the liberality of of his hearers-he attended his message with the his heart afford to his assembled saints an earnest, a power of his Spirit-he gave testimony to the word foretaste, a lively representation of what those hapof his grace. Thus he assisted him in his work-py spirits know and feel who are ever with the Lord. owned him as an honored servant, nor suffered him to labor in vain, or spend his strength for nought. Now, he wishes to close this ministry with joy. He does not want to leave it-to quit it for worldly ease; but to go on in it to the end of his life. He does not wish to grow weary in well doing; but to persevere to the last; and thus finishing his work, he would do it with joy, as he would review instances of usefulness, and behold the grace of the Lord of the harvest, in raising up more laborers to enter into his vineyard. A minister closes his work with joy, when he reviews instances of usefulness, when he knows that there are many whom he may view as his joy and crown of rejoicing-that he shall have to say of a goodly number, here am I, Father, and the children which thou hast given me. Thus our Lord rejoiced at the close of his labors, saying, "I have given them thy word-I have finished the work which thou gavest me to do." So also does the good minister finish his course with joy, when he beholds other laborers crowned with success in the vineyard-when he dies with the full confidence that Zion's glory increases, and that the work of the Lord is promoted. He rejoices that others shall enter into his labors, and that by their exertions, the Saviour will be honored when he is cold in dust. Thus he rejoices, that instead of the fathers, he raises up the children, and that the Saviour's name shall be known to all generations. Happy man; like Simeon, thou shalt depart in peace-like him, thou shalt have the Saviour enclosed in thine arms, and eternal glory full in thy view.

Let those of us who are aged in the ministry imitate the apostle's example.

Students be diligent-honor Christ, and the Holy Spirit-aim sincerely to do good-be not afraid of difficulties-let us go on, &c. &c.

In so doing, we shall both save ourselves and those that hear us. Amen.

No. V.

ADDRESS AT LAYING THE FOUNDATION-STONE OF THE

NEW CHAPEL.

"And this stone, which I have set for a pillar, shall be God's house." So said the patriarch Jacob on a memorable occasion, and so may we say, assembled as we are to lay the foundation-stone of an edifice to God. We have found out a place for the Lord-an habitation for the mighty God of Jacob: beholding this spot of ground on this interesting morning, a thousand delightful sensations pervade our souls, and we are ready to anticipate the presence of the Great Eternal in this place, or "is not this the hill which God hath chosen to dwell in it for ever?" Let us please ourselves with believing, that here holy incense shall ascend to God---that from this place the voice of prayer and praise shall rise tuneful to the court of heaven-that here pious men shall enjoy the sublime happiness of devotion-that here the ungodly and the sinner shall be induced to begin their lives anew. How often may many have to say, on the very ground we tread, "How dreadful is this place! this is none other than the house of God, and the gate of heaven." The master of worshipping assemblies, Jehovah, by whose call

We flatter ourselves, that the erection of an edifice like this is the effect of benevolent feeling to mankind, and an ardent love to the Great Lord of all. We unite in endeavoring to maintain the honor of the Saviour's name, and to support the glory of his cross. We feel, and deeply too, the neces sity of possessing somewhat more than this earth can afford: we regard men as immortals, and we know that there are blessings, without the enjoyment of which, those souls will experience continued disappointment here, and will languish forever in another world. These necessary and holy blessings, the Eternal has chosen to communicate by the instrumentality of a preached gospel. We know that Jehovah, in making up the number of his elect, works by means; therefore it is that we endeavor to bring that gospel, the report of which is indeed a joyful sound, to the ears of mankind, praying that the blessed Spirit would send it to their hearts. The erection of this place is a direct attack against-against whom? say my hearers, alarmed at the idea of hostility-against the Church of England? No! God forbid; the very reverse of all this. We cheerfully take the present opportunity of informing this numerous auditory, that the doctrines which will be proclaimed on this ground will exactly correspond, will be just the same, with those contained in the doctrinal articles of the Church of England, which are the bulwarks of its faith, and may be read in most of the Books of Common Prayer. Is it, then, you ask again, an attack against any other congregation, or body of professing Christians? My soul revolts and spurns at the idea; for in the cause of Immanuel we wish cordially and constantly to unite with all those who believe in the Lord Jesus, both theirs and ours. But in one word, this is an attack directed against the kingdom of Satan, and the prince of darkness. Its object is the translation of our fellow creatures from his hateful power and dominion, and their transition into the family of the blessed household of their Redeemer. With the sword of the Spirit we wish to combat the old serpent the devil. In this large and populous town he has maintained his seat, he has reigned and triumphed: we long to see him fall, like lightning from heaven; and hence we preach that glorious gospel, which opposes his works, which rescues from his power, which gives us to expect a final triumph over him and his followers.

Here we expect that the preaching of the cross will be heard that self righteousness will in no shape meet with encouragement-that man will be represented as nothing, and Christ as all in all. We erect no altar to an unknown God, but are boldly confessing, that we wish every day to approach the Father of Spirits, through the mediation of God our Saviour, and all this by the gracious aid of the Holy Spirit. And are any of us so hardened, through the deceitfulness of sin, as not to wish that here many souls may be born to God-may be trained up for heaven; or shall we not, at the last great day, rejoice to see a goodly company of men, who on this spot shall have met with the Saviour Jesus, and commenced an honorable path to heaven. We rejoice in the thought, that the cause is God's, and must prevail, and with pleasure we celebrate