admissions, that the doctrine of the Trinity is not of Scripture, but of tradition, accumulate upon us in these days of light. The Oxford Tractarians are quick and ready upon this ground. One of that school," a clergyman nominated, it is said, by the Bishop of London to one of the largest churches of his diocese," Rev. Mr. Bennett, thinks, that neither he nor "any Christian could have found out for himself in the Bible * * the doctrine of the Holy Trinity. Is it possible," he asks, "that you, or I, or any one, be he ever so gifted with the powers of man, could have deduced and invented (i. e. discovered) for himself, this most wonderful and mysterious doctrine out of the Bible? There is no mention of the Trinity in unity to be found in Scripture, in so many direct words. That God is one and yet three, three and yet one, is not said, in so many distinct words, in the Bible; and yet it is a most vital doctrine. We have always had it in the Church!' We need not, however, go three thousand miles for these admissions, since in our own land, the authorized organ of the Episcopate of the diocese of New York, has within the year made the same in its columns. Some of the Oxford Divines go even farther. For one of them says: “The early Church did conceal these same Church doctrines," i. e. the Trinity, &c. "The early Church," he adds, "did the very thing, which I have been supposing Scripture does, conceal these high truths!" So, then, neither in the early Church, nor in the Scriptures, can any marks of a belief of "this most vital doctrine" be found! One would think, a little of the too common abuse of Unitarians, for perverting Scripture, in order to get rid of the Trinity, might well be spared. EVIDENCES OF GOD'S GOODNESS. LUKE, xviii. 19. "NONE IS GOOD, SAVE ONE, THAT IS GOD." THIS is the testimony of the best of created beings, to the character of the Creator. In the judgment of Jesus, who at the same time disclaims the application of the epithet to himself, there is but One, who deserves to be called good, that is God. The goodness of all other beings becomes evil in the presence of the divine goodness, as the light of the brightest fires is dim before the beams of the sun. There is a courteous way of acknowledging the goodness of God, common among men, which resembles the veneration paid by most subjects to the reigning monarch, and is of a piece with the political fiction, that "the king can do no wrong" It seems irreverent, to many, to inquire into the grounds of their own confidence in God. The idea that God is not good is so shocking, that they will take it for granted he is good. It is so essential to their peace to believe this, that any evidence of it is im pertinent. But there are manifest disadvantages attending this hasty and wholesale kind of faith, this easy assent. It after all leaves only a very indistinct impression on the mind, and those who thus readily acknowledge the goodness of God, are still found grievously complaining of what happens under his providence, as if the events of life had no connexion whatever with the divine character. A practical, sustaining, and vital faith in God's goodness, is based upon a perception of the soul of goodness, which is manifested in the works and ways of God. Το make our veneration or love of God worth anything, we must know him, and we can only know him through his works, his providence, and his revelation of himself in the soul, and in Jesus Christ. We must "taste and see that the Lord is good." We require for our own sakes, evidence of God's goodness. Our acknowledgment of his excellence can do him little good. "God is not worshipped at men's hands as though he needed anything, seeing he giveth life and breath, and all things." But to feel and understand his goodness, is of the utmost concern to our happiness and improvement. We are not doing any indignity to our Creator, when we subject his character to the closest scrutiny. "Of your own selves," is his language to us, "judge ye what is right. Are not my ways equal, are not your ways unequal, O house of Israel." God condescends to explain himself, to interpret the darkness of his providence, to justify his government. Indeed the revelations of his word through inspired messengers, are proofs of his desire to meet the doubts and questionings of his children. Nature and Providence, the works and ways of God, have always laid open before |