fessions, and human views of the doctrines of the Bible.

"They have gone far, indeed! but not far enough to entitle them to the credit of possessing doctrines, or practice, acquired altogether without human instrumentality. They ought to know, that the preacher publishes his creed when he addresses a public assembly, and that he and every private individual are making theirs known whenever they converse on any religious topic. Let them cease to preach, cease to speak, on divine subjects, (they do not write much) and let them never write at all; lest some poor sinner should in some measure adopt their creed instead of possessing one purely his own; and thus forfeit according to their use of the term, the very name of Bible Christian.”

The design of these pretended reformers, notwithstanding all their professions is, as cited from this author with a few alterations, to impose their own creed upon mankind, and take away from us the doctrines "for which martyrs bled; in which the reformation arose, received its light, its energies, its progress, and its consummation;-doctrines which possess exclusively the features and the grandeur of divine revelation; which exhibit the living God possessed of a more diversified, combined, grand, and mysterious existence, than be longs to the limitedness of created beings; doctrines which secure to God that honour in the work of redemption, which he evidently possesses in the subordinate works of creation and providence; the honour of being all in all, in design, in counsels, in resources, in operation, and in praise; doctrines which, while they present the divine government in awful purity and majesty, and stamp iniquity with deeper odium than the increasing weight of eternal perdition ever could, exhibit at the same time, in the sacrifice of him who is over all, God blessed for ever, an atonement, whose solidity, riches, and excellence, can be measured only by the unchangeable existence, unlimited fulness and dignity of him who dwells in light inaccessible and full of glory."

Mr. Wylie's discourse dilates particularly on the deity of our Lord Je

sus Christ, and is a pretty good summary of scriptural evidence on that subject. It evinces its author to be possessed of a clear and strong mind; but the punctuation and typography are so bad as to set criticism at defiance. We presume that this must be the first sermon ever printed in Uniontown.

The three other discourses which we have named, are neat and accurate in every part of their execution. The title of Mr. Brown's performance may raise the questions, Are not first principles suited to all times? and, can those be first principles, which are no more than "hints to suit the times ?"

It is the object of this sermon to illustrate the nature of that zeal of God which is according to knowledge; to consider the example of Paul in relation to his countrymen, with a view to derive from it some principles for the regulation of our deportment towards those who may bear a name, or avow principles, in religion, different from ours: and to suggest some methods in which our Christian zeal may be profitably employed in the present day.

By the zeal of God in this case we understand zeal concerning God. Zeal is correctly derived by this author from a word which signifies to glow. It is, figuratively, a glow upon the feelings of the human heart: but to speak philosophically, zeal is an attribute of our feelings, which describes them as more than commonly strong, ardent and lively. Religious subjects ought not to excite lukewarm, light, or trivial emotions. God would have us men of acute sensibility in spiritual things. At the same time, our ardour, to be acceptable, must proceed from our knowledge of the greatness, excellence and desirableness of divine things, and accord with it; for if a man feels strongly without knowing wherefore he should be excited, his zeal is intemperate.

Mr. Brown shows that religious

zeal is excited by a supreme regard to the glory of God, as manifested in Jesus Christ; is regulated by our covenant engagements to the section of the church of which we are members; is mixed with charity; and endeavours to accomplish its objects only by lawful means.

From the manner in which Paul manifested his zeal for God in relation to his countrymen, Mr. Brown shows, that the Presbyterian church ought to treat as brethren all" who maintain, in substance, the same faith and discipline with ourselves, and differ in some. points only of minor importance." This, without repeated reference to Monsieur de Vattel, Ferguson on Civil Society, and Amesius de Conscientia, with whom Mr. Brown seems to be too familiar, the Presbyterian church has learned to be her duty from the simple principles and plain records of the gospel.

"Those who reject the true faith and are situated at different degrees of remoteness from it," he shows, that we ought to pity, pray for, and censure, as their cases may require; making a difference between scoffers at all divine things, and those who, however erroneous, appear to have some zeal for God and piety.

Concerning our treatment of those persons who are within the body of our section of the church, and who yet entertain sentiments not conformed to our approved standards, Mr. Brown lays down the following principles: First,

"That all people have a right to associate together for religious purposes, in any manner suited to their own views, under the direction of the word of God; to determine the articles of their faith, their plan of worship, their form of govern ment, and their terms of membership." P. 15.

"The second principle. From the diversity which exists in the characters and capacities of men, it is evident that every compact or agreement, of a social, sacred, or political nature, made between any number of individuals, must be formed upon a compromise of opinion." p. 16. VOL. I.

"The third principle is, That all persons becoming members of a community, distinctly organized, are bound to comply with the spirit and letter of the terms of admission." p. 18.

"The fourth principle is this: 'When an individual, belonging to a community whose standards he has engaged to observe, avows sentiments opposed to those standards, and pursues a course calculated to contravene the established principles and order of the system, he violates his engagements, he is a disorganizer in that society, and a disturber of its peace." p. 20.

"Fifth principle. That every commu. nity is privileged and obligated to preserve and perfect itself, as far as practicable, agreeably to the plan of its organization, by guarding its institutions, enacting and enforcing laws, and pursuing such a system of measures as it may esteem calculated to improve its character and promote the great end of its being." p. 25.

"The sixth and last principle, which I shall now suggest. When the highest authority of a regularly organized community, connives at the introduction of opinions opposed to the essential articles of its constitution and attended by insubordinate conduct, it opens a way for greater and greater deviations from good order, encroachments on its peace and stability, and so becomes accessary to its own ruin." p. 27.

In speaking of the methods in which our Christian zeal may be suitably employed in the present day, Mr. Brown particularly insists on preaching the great doctrines of the gospel; the education of the rising generation in the knowledge of divine truth; and the support of pious and promising youth, who are indigent, while they are pursuing studies preparatory to the gospel ministry.

The Rev. Mr. M'Iver's sermon is founded on 2 Tim. iv. 5. Make full proof of thy ministry. It has in its title and elsewhere, more professions of humility than will do any good; but it shows, First, by what means a minister of the gospel should make full proof of his ministry; and Secondly, the importance of maintaining such a walk and conversation, as is here required of the ministers of Christ. We were surprised to find under his first head, nothing stated as essential to 3 N

a minister's making full proof of his | ministry, but his exhibiting in the sight of men a conduct directed by the laws of that religion which he preaches, and evincing by his outward actions, "that the secret springs and motives which govern him, are directed by the gospel." What! thought we, is it not necessary to preach the truth, to preach it plainly and affectionately, in order to make full proof of our ministry? But when we came to the second head of discourse, we found there all which was wanting on this subject; and felt little disposed to quarrel with the excellent author for inserting the sound members of his discourse in the wrong place. If one's arms should grow upon his hips, we should be glad to find well formed and useful arms even there; rather than see the man without them.

The charges, by the same author, are more spirited than the sermon, which precedes them; but all are replete with good Scotch divinity, written by a Highlander, in pure American English, without any of the many idioms of the English of Great Britain.

The Rev. Mr. Lindsly's PLEA is founded on the liberality with which the Israelites brought offerings for the erection of the sanctuary of the Lord, until "the people were restrained from bringing," because "the stuff they had was sufficient for all the work to make it, and too much." Exod. xxxv. 21-29. and xxxvi. 5-7. The author would have all people who are able, get moderately rich, and then offer of their substance willingly, for the support of the Theological Seminary at Princeton, and of all other pious and benevolent institutions, until there should be no want of the pecuniary means requisite for filling the whole earth with the knowledge and power of the gospel.

We learn that this discourse "had given offence," before it was published; and that repeated cen

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"one

sures after the lapse of two years, gave evidence that it was not easily forgotten and forgiven. Then, as was the case with Pilgrim's Progress, some said, John print it," and we are heartily glad that the author took their advice; for we have rarely read a sermon which discovers so much manly independence and Christian plainness as this. It is a sermon as rare as a reformed woman in the days of the wise Preacher, for says he, man among a thousand have I found; that is, escaping from a life of sensuality; "but a woman among all those," whom Solomon knew, and they were more than a thousand, "have I not found." Eccl. vii. 26, 28. It is one sermon among many thousands of sermons, delivered before a Presbytery; for evidently, in preaching it, the author feared no one, but his Maker; and sought approbation for nothing but the truth.

What then should have given offence? it will be demanded. We answer, that a greater than Mr. Lindsly had occasion to exclaim,

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so then, I have become your enemy, because I have told you the truth." And he even dared to preach the truth against "some respectable clergymen !" What a heinous offence! He might have scoured the skin off from every Ethiopian, until he became white'; and washed out the spots of every leopard of a layman with the pungency of his alkaline mixtures, without exciting much censure; but to charge some clergymen with meanness, pride and envy!-this was enough to put the reputation of the vice-president of Princeton College in jeopardy. Let who will censure him for dealing honestly, we will honour him for a fearless discharge of his duty, in publishing many truths which are calculated to visit some minds with the sting of scorpions. Had we power, we would send a copy of his sermon to every Presbyterian clergyman in

"1. Every man, blessed with the means, is under as much obligation to render assistance to a poor suffering neighbour as he is to pay a just debt. The indigent and the wretched have claims on his property, which, if he refuse to satisfy, he is condemned by the law of God, as much as if he were to defraud them of their wages.

"2. He is bound, according to his ability, to contribute to the support of the gospel in his own vicinity: to aid in building, and in keeping in good repair, a church, or house for public worship, which will accommodate all the people, rich and poor, within a particular district, and to contribute liberally towards the maintenance of a respectable minister of the gospel. And here, in passing, I shall take the liberty to observe, that very few men seem to entertain any just idea at all about this matter of supporting a pastor. There is not one clergyman of twenty in our country who receives an adequate pecuniary support from his congregation. In proof of this assertion, I appeal to the fact, that so many are obliged to keep schools, to labour on farms, to take boarders, or to resort to some other occupation in order to add a trifle to the scanty pittance allowed them by their people.

"Correct sentiments are not generally entertained on this subject. Men seem to forget that a clergyman has wants of precisely the same nature with their own. That himself and family must be fed and clothed and his children educated. That it is just as much his duty as it is of any Christian to provide for the future." p. 7.

* Since this article was written, a second edition of Professor Lindsly's sermon has appeared; greatly to our satisfaction; and we are not without hopes that it will continue to be printed and read, till our Theological Seminary is no longer in a state of beggary.

revenue.

"A minister of the gospel ought to be freed, as far as practicable, from worldly cares and pursuits. He ought to be distinguished for liberality and hospitality. He ought to have it in his power to set an example to his flock in these respects. To give to all public, charitable and religious institutions handsomely and munificently. In a word, to be the almoner of his people. This he cannot be without a suitable And it often happens that a clergyman is charged with meanness, because he is obliged to economize rigidly; to live coarsely, and to make use of every honest means to get along: or, what is the truth, his people are covetous and withhold from him a decent allowance for his services. I might say a great deal on this subject and without the imputation of being an interested party. I wish that it may be honestly canvassed and thoroughly understood by all the good people of our land." p. 8.

Having subsequently hinted at the claims of various school, missionary, tract and Bible societies, the author proceeds to urge on his hearers the duty of supporting the Theological Seminary at Princeton, and to obviate all objections against that institution. In doing this he is often pungent, always easy and natural in his manner of writing, and sometimes uncommonly eloquent. To the objection that a learned ministry is not desirable, he

answers:

"The experience of eighteen centuries ought to be sufficient to convince the world, or at least the intelligent Christian world, that religion cannot be inculcated by ignorance: that knowledge of no kind is intuitive or innate: that it cannot be acquired but by a course of study and application under such teachers, and with such helps as are adequate to its attainment. That nothing great or good is ever effected without pains and industry: or, in other words, without resorting to the means naturally adapted to the production of the end. No man is expected to excel in any mechanical employment; in any literary or scientific pursuit; in any worldly business; in any honourable or lucrative profession, without previously serving an apprenticeship, or submitting to a proper course of discipline and preparatory study.

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Who, for instance, would think of asking an ignorant peasant to construct a watch or a telescope: to explain the properties of the circle, of light, or of co

lours to calculate an eclipse: to unfold the mysteries of the planetary system: to defend his property, character or life, in a civil court: to prescribe for him in sickness; to amputate a limb, or to perform any one important service out of his ordinary sphere? By what kind of process then can such a man be deemed suddenly quali fied to officiate in that most awful, momentous, and deeply interesting of all human concerns? To explain the mysteries of religion; to become a spiritual guide to the ignorant, the perverse and the perishing? To inculcate the sublime doctrines of the gospel: to serve at the altar of Jehovah: to be the ambassador of the King of kings: a minister of reconciliation: a defender of the faith: a physician of souls: an advocate for the truth in opposition to the arts, the cunning, the malice, and the learning of the world?" p. 9.

"Now multitudes seem to imagine, or affect to imagine, that as the apostles were generally plain, unlettered men, so would it be better to let such men now assume the sacred office and trust to the same extraordinary aid. This sort of reasoning often serves as a very convenient plea to withhold all countenance and support from any system which is likely to make a demand on the purse of the selfish and avaricious. The fact is, men generally love their gold so much more than they love their souls, that any shadow of excuse is eagerly seized on to satisfy their consciences and to justify their conduct. And if they can but conscientiously refuse a dollar to the cause of religion, they are content; without too nicely scrutinizing the ground on which they presume so conscientiously and comfortably to decide and to act. This is one of those subjects in regard to which a very convenient latitude is, as it were by common consent, conceded to conscience. And men's consciences are often found to be very happily moulded to the accommodation of their ruling passion.

"There are some entire sects of Christians whose creed and practice seem to have originated from the secret attachment of the heart to the world: and who therefore very cheerfully relinquish to the Divine Spirit the labour and expense of maintaining and propagating the benevolent principles of the gospel. There are not a few individuals of the same stamp among all denominations of Christians; and in our own, it is believed, may be found a goodly number of the same coldhearted, mammon-loving cast, who grudge every farthing they are constrained to give, and who never do give, but as if they were giving alms to a sturdy beggar, rather to get rid of his importunity than from any desire to assist him, or from any conviction that he deserves assistance.

"I am aware that some notions are prevalent in our country, which perhaps do not obtain to the same extent in any other: and which may account, in a small degree, for this seeming anomaly. It is fashionable to believe that learning is a dangerous thing in any hands. That the people can be better served without it than with it. That public offices can be more safely and advantageously filled by plain honest men than by learned men. And hence it often happens that artful intriguing men, without wisdom or principle, are elevated by a deceived people to stations from which the prudent, modest, intelligent, unambitious and worthiest citizens are excluded. I shall not comment on this fact. If this abuse be inseparable from our peculiar political institutions, we must submit to it. We must take the evil with the good. For well persuaded am I that we could not make a change in these respects for the, better. And certainly no nation on earth has half the reason to be satisfied with its government and laws, and with the general adminstration of them, that we have. Let it not be supposed then that I reflect on the political establishments of my country.

"The general prejudice against learning at which I have just hinted, may account in part for the indifference manifested towards learned clergymen; and to every plan for the education of youth for the ministry. Glad, however, would I be to be convinced that it might be wholly resolved into this general preju dice. But I am persuaded that the evil lies deeper. That it springs from indifference and opposition to the religion of Jesus. This, too, for many years, has been a very popular sentiment throughout Christendom. There has long been much avowed, and there is still much secret infidelity in the world. And although open hostility to the gospel has, in a great measure, ceased, yet the spirit of the monster is still lurking amongst us. It is under a degree of prudential restraint. Or it has assumed other forms, and operates in a different mode. Men, by a sort of tacit compact, have agreed to let religion, and religious men, and religious institutions alone. Or else, under the guise of the name, have ventured to efface its peculiar discriminating features, and to mould it into a form very little, if at all, differing from the system advocated by its opponents." p. 10.

To the objection against the Seminary, that our young men can study with private teachers, as they formerly did, he replies,

"I cannot however dismiss this topic without a word or two more in reply to