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about their parents as were adapted to alienate their affections, and lead them to be disrespectful towards their parents. They have found fault with the personality of publick preaching, by which the attention of the congregation was directed to particular individuals, as persons of an uncommonly odious character. They have complained of being prayed for by name, in a manner which they considered slanderous and abusive. Some have taken offence at what they considered an irreverent use of the name of God; and a familiar use of the words devil, hell, cursed, damned, and the like, in a manner which they thought resembled the more vulgar sort of profane swearing. Some have been disgusted with what appeared to them an irreverent boldness and familiarity with God in prayer, which shocked their feelings. Some have objected that the subject of religion should be so much urged upon them. And some have complained that the doctrines of Calvinism should be so vehemently pressed, and especially that of total depravity; and that so little charity should be expressed for other denominations. The principal reasons they have given why they objected to these things, have been, that they felt themselves unreasonably crowded upon and ill treated, that their sense of propriety was outraged, and that they thought these things improper. And it has been said, "If this is religion, I want no such religion." Now, is it certain that these complaints have been made by the unconverted, solely from their dislike of the religion of the gospel? Has there been no other foundation for any of them? Have they been made solely because the holy, hea venly temper of the gospel has been so clearly exhibited before them, in all its native loveliness, as it appeared in the Lord Jesus Christ, breathing good will to man, and expressing all the meekness,

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and gentleness, and kindness, and forbearance towards them, which is required in the sermon on the Mount, and elsewhere? The fact that such objections are made by the impenitent against the new measures, more than against the measures previously in use, will not be allowed to be, of itself, a sufficient proof that the new measures are the nearest right.

But it is not my present purpose to show that these complaints are, or are not, made on good grounds. It is simply to show that the complaints of the unconverted and those of Christians and ministers, have not been all the same, and made for the same reasons.

Ministers and Christians have indeed complained of some of the things above mentioned. They have complained of a harsh and overbearing treatment of the unconverted, not only because they thought it improper, but because they thought it adapted to harden them, and shut up the way of access to their consciences. They have not been unwilling to have children and youth conversed with on the subject of religion, and made to see their true state and character; but they have thought a great and sudden excitement of their fears, not likely to lead them to such an attention to the state of their own hearts, as would be adapted to do any permanent good; and especially when it was produced by unwarrantable declarations of immediate and inevitable damnation, which a few days might suffice to show them were not true: and they feared that such things would lead them to treat the sober warning of the scriptures with contempt. They have thought that it was wrong, under the colour of performing any other religious duty, to teach children to disregard the fifth commandment. They have been offended at an irreverent use of the Divine name, because they thought

it a breach of the third commandment; and have been displeased with the familiar use of other common terms of profaneness, because they thought it must produce some of the same effect that profane swearing does. They have been disgusted with the appearance of irreverent boldness, and the affectation of familiarity with God in prayer, because they thought it inconsistent with proper feelings of respect towards him, and that awe of the Divine Majesty which holy beings express. They have not been afraid that the subject of religion would be too much urged upon men, if it were only done with that kindness of feeling which would leave the door open for its being repeated. They have not complained that the doctrines of Calvinism were too much or too clearly preached, nor that too much importance was attached to them, nor that too little charity was expressed for such as understand ingly and cordially reject them. On the contrary, it has been a serious objection with many, that those doctrines have not been preached, so clearly and fully as they thought important. They have been grieved that those who did urge them plainly and fully, should be charged with hindering revivals by preaching them; and that orthodoxy should be made a term of reproach. They have objected, that people were not sufficiently instructed; that the distinction between true and false experience should be overlooked, or little thought of; and that the disposition to make a distinction between genuine and spurious revivals, should be frowned upon, as a mark of being in a cold and stupid state. They have complained that the most uniform and consistent Christians should be pronounced cold, and stupid, and dead, because they did not alter as much as others; and that too, in many cases, by those who had

as yet no opportunity, from personal examination, to know any thing of the state of their minds. They have been grieved that the best friends of revivals, as they have hitherto witnessed them, should be denounced as enemies, because they did not fall in with the new measures; and that those whose age and experience had given them opportunity to be most and longest acquainted with revivals, should be put down, by the converts of a few days old, as totally ignorant on the subject. They have complained that aged ministers, of tried and approved piety, should be publickly prayed for, by young men and boys, as old hypocrites, or apostates, who were "leading souls to hell."

Some have objected to female prayer and exhortation in mixed assemblies, because they thought it forbidden in the scriptures, and adapted to destroy that silent unobtrusive influence, which it is so desirable that the female members of the church should exert, and which can be best exerted in the sphere in which God has placed them. Some have objected to the confidence which appeared to be placed in impulses and impressions, especially as connected with the supposed prayer of faith, because they thought it contrary to the scriptures, and adapted to open a wide door to the delusions of Satan. Some have thought the young were put forward, to their own injury, and the older members of the church, whose age and experience qualified them to lead, were too manifestly put in the back ground; and that old people in general were often treated with great disrespect, in direct violation of the Divine command, "thou shalt rise up before the hoary head, and honour the face of the old man.” Some have complained of the disposition of those who adopted the new measures, to crowd them into every place, regardless of the divisions and contentions to which they

seemed likely to give rise; and of the disposition of some to intermeddle in the concerns of other churches, to which they did not belong. Some have complained of the stress which was laid upon the posture in prayer, while so little regard appeared to be paid to the cultivation of that meek, humble, modest, retiring spirit, which is so essential to the right performance of that duty. Some have complained that secret prayer should be made so loud as to attract the notice of people in the streets, because they thought it too much like that praying in the streets which our Lord reproves. Some have thought it wrong to pray that individuals might be converted or removed, and especially, that "God would seal the damnation of sinners this night." Some have objected to the principle that the feelings ought to control the judgment, and that because any measure contributed to produce very pleasant feelings in us, it was therefore right. Some have thought it wrong to consider success as an evidence of Divine approbation, lest it should lead us to practice deception, as Jacob did, in order to secure a good object. Some have been disgusted with the ostentation, and boasting, and self-conceit, which they have witnessed, because they thought them utterly inconsistent with the spirit of the gospel. Some have complained, that when evils were pointed out, there was no regard paid to their warnings, but the same things were repeated, and carried to greater lengths than before. And some have been distressed at the appearance they saw of a disposition to have some men's "persons in admiration," as if they only were the

instruments through which any good could be expected from Divine ordinances, and the only medium through which the Holy Spirit could be communicated; and the apparent determination to deny or justify every thing for which they were complained of, let it be what it might. But, the principal complaint, and one which has embraced all the rest, has been, that the whole system of measures appeared to be adapted to promote false conversions, to strengthen and cherish false hopes, and propagate a false religion; and thus, besides destroying the souls of those who should be the subjects of it, these measures should tend ultimately to bring all true religion, and all pure revivals into contempt, and increase the number of errorists and scoffers on every side.

Such are some of the principal objections to the new measures, which I have heard among ministers and Christians. And it is easy to see that they are very far from being precisely the same objections, and founded upon precisely the same reasons, as the objections of the impenitent. the impenitent. No; they are grounded on the love of the truth, or a regard for the honour of God, and the good of souls, and on a most anxious solicitude for the permanent good character and influence of revivals, and the advancement of the cause of Christ in the earth. And nothing can be more unjust and injurious, than because they make these objections, even if they are in a mistake in making them, to class them with the ungodly world, and represent them as walking together because they are agreed. (To be continued.)

SHORT NOTICES OF RECENT PUBLICATIONS.

HENRY'S COMMENTARY. We regard it as a duty to announce the re-publication in this city, by Towar and Hogan, of one volume of the above

excellent work-a work which needs not our recommendation; but of which we will repeat what we have often said, that if we could possess but one cominentary on the Holy Scriptures, and were

permitted to choose that one, it should without hesitation be Henry's.

The volume issued, contains the four gospels the publishers having chosen, for what reason we know not, to begin with the New Testament. But we understand that the whole work will be pub. lished, a volume every three months. The volume before us is a very handsome super-royal octavo. The size is far more convenient than the edition in folio, although the type is the same. In every respect we think this volume superior to the correspondent one of the Edinburgh folio edition, with which we have compared it. We hope that all our readers who can afford it, will possess themselves of this treasure of sound doctrinal and practical theology.

CONVERSATIONS ON THE BIBLE.-By a Lady of Philadelphia.

A third edition of this valuable work, considerably enlarged and improved, has recently been published. It has been recommended highly by very competent judges, and has been reprinted, perhaps more than once, in Britain. Heads of families, that wish to promote the study and the love of the Bible among their children, will find this book well calculated for their purpose.-It is very inter esting as well as instructive. We would also earnestly recommend its introduction into schools and academies, in which Bible studies are cultivated.-And such institutions, we rejoice to say, are now numerous and increasing.

DRUNKENNESS EXCLUDES FROM HEAVEN: A Discourse on 1 Corinthians, vi. 10. By David M'Conaughy, A. M. Pastor of the Presbyterian Congregation, Gettysburg. The appropriate text of this discourse is 1 Cor. vi. 10.-"Drunkards shall not inherit the kingdom of God." After some general remarks the preacher says "The obvious import of the text is,'that persons of the character bere condemned, are unworthy to be owned as members of the gospel church; and more especially, that they shall not enjoy the bliss of Heaven. The sentence is fearful. Its execution cannot fail: It is the announcement of the Eternal King.

We propose

I. To ascertain to whom this character belongs; and

II. Shew the certainty and justice of this

decision."

Both these divisions of his subject Mr. M'Conaughy illustrates with clearness and energy. We only regret that our space forbids us to make copious extracts; for the subject is important and of general concern-not merely to those who may be VOL. V. Ch. Adv.

chargeable with intemperance, but to those who have avoided the evil for them. selves, yet are bound to endeavour to correct it in others, and to guard the young and unwary against every approach to this destructive vice; destructive to character, property, body and soul. We'insert Mr. M.'s. concluding address to the young.

"Particularly, let me address a warning to you who are young. As you value the respectful notice of your fellow-men, the dignity of your nature, the silent plaudit of an approving conscience, the friendship, the blessing and direction of Almighty God: in a word, as ye value the comfort of this life, or the prospects of eternal felicity-avoid Intemperance: avoid the company of the intemperate, as you would a place charged with pestilential infection. The latter may prove destructive to your bodies; the former may ruin your souls. Evil company has many dangerous fascinations. To giddy and thoughtless youth, dissolute mirth, and the midnight revel, present appearances of liberty and greatness of soul. But be warned against this false and delusive glitter. Consult sober reason and religion. They will inform you, that these are not only insubstantial, but sinful pleasures: the Circean cup, which transforms human nature into the vilest and most hateful forms. Endeavour, then, to estimate pleasure aright. Weigh well the characters with which you intimately associate. He that walketh with wise men, shall be wise; but a companion of fools shall be destroyed.'"

RESOURCES OF THE ADVERSARY, AND MEANS OF THEIR DESTRUCTION. A Sermon preached at New York, October 12th, 1827, before the American Board of Missions. By Lyman, Beecher, D.D. Boston, Mass.

The author of this discourse has placed at the head of it, no less than five texts of scripture, namely, Isa. xlix. 24, 25. Isa. liii. 12. Luke xi. 21, 22. Rev. xi. 15. Rev. xix. 5, 6. These passages are certainly pertinent to the author's purpose, which is to show, that there has been a systematic opposition of satan and his agents to the plan and purpose of God for the salvation of men, ever since that plan and purpose have been manifested; and to point out the means, by which the organized opposition of the powers of darkness, and their human auxiliaries, must be counteracted and defeated. After a short introduction, the preacher says,-"In this discourse, it is proposed to consider, THE

DEFENCES AND RESOURCES OF THE ENEMY, AND THE MEANS OF THEIR OVERTHROW. 39

In opposition to the gospel, Dr. B. places 4 C

1. Idolatry. 2. Imposture. 3. Papal su perstition. 4. Despotick governments of the earth. 5. Crime in its varied forms. 6. A more liberal sort of religion, 7. Corrupting the purity of revivals of religion. He then inquires-By what means the opposition stated is to be overcome? and the answer is, "First-By the judgments of heaven, in which the Son of man will come on the strong man armed, and take away his armour; Secondly-By the universal propagation of the gospel, before the light of which, idolatry, imposture, and superstition, will retreat abashed: and Thirdly-By frequent, and at last general revivals of religion; giving resistless power to the gospel, as it is preached to every creature." In stating what must be done Dr. B. says: 1. "There must be more faith in the church of God. 2. There must be a more intense love for Christ in his church. 3. There must come an era of more decided action, before the earth can be subdued to Christ. 4. More courage than has in modern days been manifested by the church of God. 5. There must be new and more vigorous efforts, to increase the number and power of evangelical churches in our land. 6. Special effort is required to secure to the rising generation an education free from the influence of bad example, and

more decidedly evangelical. 7. The vigour of charitable effort must be greatly increased. 8. The jealousies of Chris tians who are united substantially in their views of evangelical doctrine and religion, and who are divided only by localities, and rites, and forms, must yield and give place to the glorious exigencies of the present day. 9. We must guard against the dangers peculiar to a state of religious prosperity."-Such is the outline of this able discourse, and we have given it because, in its naked form, we think it may be instructive, as well as interesting to our readers. In almost the whole of Dr. B.'s positions and arguments we most heartily concur. From some few, unless we might qualify them, we should be disposed to withhold our full approbation. But we have no objections which we deem im. portant enough to be specified. We had heard it rumoured, that in this discourse Dr. B. had not appeared equal to himself. We think otherwise-It exhibits the same lucid order, the same powerful bearing on the points of discussion stated, and the same perspicuous and appropriate diction, which we have admired in his other publications. The discourse forms the 24th sermon in the National Preacher; and will therefore have, what it well deserves to have, an extensive circulation.

Literary and Philosophical Intelligence, etc.

We have thought that we could not better fill this department of our work for the present month, than with the subsequent authentick account of the last attempt that has been made, or perhaps ever will be made, to discover a north-west passage, by navigable water, from the Atlantick to the Pacifick Ocean.

CAPTAIN PARRY'S EXPEdition.

The highest latitude to which the Hecla reached was 81 deg. 6 min.; which is believed to be the farthest north that ever a ship made her way; so that all that was made in the boats was 1 deg. 39 min. Lord Mulgrave got to 80 deg. and some minutes (we do not remember exactly, but think about 20). At the farthest point north no barrier of ice was seen, as in the case of that noble lord and elder voyagers; so that the idea of such a barrier always existing may now be dismissed. The ice found by the pre

sent expedition was of a very chaotic form. For about a mile, perhaps, it might be huge ridges were crushed up by the actolerably smooth; but at every interval, tion of tides and currents, and presented the most formidable obstacles to the progress of the enterprise. No sooner was one of these rugged and precipitous ed; and difficulty after difficulty seemed masses overcome than another appearlengthening as the party advanced. There was plenty of fresh water on the surface, but towards the end of the attempt, when the rains fell, the ridges we have described separated, and between them the salt sea flowed in divisions, like so many canals.

Owing to the condition of the ice over which they had to travel, it was found impossible to make any use of the reindeer in dragging the boats; and as there were no means of feeding dogs (as once proposed), the whole work was performed by personal labour. Officers and men, 28 in number, were alike harnessed to the tackle, and wrought in common at the exhausting toil. Their time for starting in the morning, (their morning being the beginning of the night) was chosen when the light was least injurious to the eyes;

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