108 Society for Propagating the Gospel among the Indians.

Before I was set to thinking, by observing this, I remember sometimes inaccurately quoting Holy Scripture, by exhorting the people of a congregation to have oil in their lamps. I believe I was not singular whereas if we look into St. Matthew we find no such expression; but it is there, Oil in their vessels with their lamps.'

ANECDOTE.

The following anecdote is related by Whiston. Memoirs, Vol. i. p. 362. "There is a story, how a learned Friar of Italy, famous for his learning and preaching, was commanded to preach before the Pope at a year of Jubilee; and to be the better furnished, he repaired a good while before to Rome, to see the fashion of the Conclave, to accommodate his sermon the better. When the day came he was to preach, having ended his prayer, and looking a long time about, at last he cried with a loud voice three times, 'St. Peter was a fool— St. Peter was a fool-ST. PETER WAS FOOL!! Which words being spoken, he came out of the pulpit. Being afterwards convented before the Pope, and asked why he so carried himself, he answered, 'Surely, holy Father, if a Priest may go to heaven abounding in wealth, honor and preferment, and live at ease, never or seldom to preach; then surely, St. Peter was a fool, who took such a hard way, in travelling, in fasting, in preaching, to go thither."

SOCIETY FOR PROPAGATING THE GOSPEL AMONG THE INDIANS AND OTHERS IN NORTH AMERICA.

In the notice of Dr. Wisner's sermon before this Society, contained in our last, we expressed our disappointment "at finding no treasurer's report published the present year." The following account of the state of the treasury has since been given to the public by Alden Bradford, Esq., Secretary of the Society.

"In Bank Stock, $18,700-(2,000 of which was for six months only,) the income being $693. In Insurance Company Stock, $1,200-$7,200. Deposited at 5 per cent. $700, six months, $1,850. Mortgages, $13,900-$564,00. Cash on hand, chiefly due missionaries, (Oct. 22d,) $806,47; and collections, (Nov. 6th) $115,64.

"The Treasurer observes, that the income has been diminished, by the failure of the Boston and American Banks to make a dividend in October last-but chiefly through the failure of a person, who has a large sum loaned him, on mortgage, by the former Treasurer, to pay the interest thereon for four years, amounting to $1,080. Without intending to criminate the former Treasurer, it is but just to observe, that the security held for payment of some large sums was not sufficient, that the interest had not been received thereon; that the present Treasurer has given particular and efficient attention to the subject, and has taken care to obtain new and sufficient security."

It was also stated, in the notice referred to, that "all the missionaries appointed by the Society, with possibly one exception, were, so far as we have been able to ascertain, Orthodox, till since the death of its late President, the Hon. William Phillips, who left to it a legacy of $5,000." Mr. Bradford doubts the correctness of this statement, and mentions the names of several, who have been employed by the Society, who, though they were not all "Unitarians, in the modern acceptation of the term," yet "were not of such theological opinions as to entitle them to the epithet of Orthodox, as usually understood."

NOTICES OF RECENT PUBLICATIONS.

1. Suggestions respecting Improvements in Education, presented to the Trustees of the Hartford Female Seminary, and published at their request. By CATHARINE E. BEECHER. Hartford: Packard and Butler. 1829. pp. 84.

This work is scarcely a proper subject of criticism, as it was intended primarily for the consideration of those to whom it was presented, and for the accomplishment of a mere local object. We recommend it, however, as deserving a wider circulation than that for which it was prepared, and as calculated to promote other important objects, besides that of enlarging the Female Seminary at Hartford. It is evidently the production of a vigorous mindthe result of much thought, and of a treasured experience in the difficult employment of school education. It seems to have been the plan of the writer to point out defects in the common systems of education, suggesting, as she passes along, appropriate remedies. The first of the defects here mentioned is,

"That the formation of the minds of children has not been made a profession, securing wealth, influence, and honor to those who enter it." The business of teaching has too often been looked upon as the resource of poverty, or as a drudgery suited only to inferior minds," "and few have engaged in it, except those whose talents would not allow them to rise in other professions, or who have only made it a temporary resort, till better prospects should offer."

Other defects are, "the want of proper school books;" the habit of committing to memory words, instead of acquiring ideas; the "notion that the communication of knowledge," rather than stimulating the mind of the pupil to action, "is the primary and almost the sole object of instruction;" "the neglect of using objects of sight to aid in illustrating and communicating ideas; "that pupils have not been taught "to instruct others; "that the public have no standard by which to test the character of schools;" and "that the great principle of the division of labor has never, until very recently, and only in a few instances, been introduced into school education."

"But," says Miss B., "the most important and most neglected department in education still remains unfilled and unsustained in all our seminaries. We have yet to learn what could be effected, were the cultivation of the social feelings, and the formation and correction of the moral character and habits, the distinct department of one person, who should by talents and experience be suitably qualified." "The writer holds that it ought to be a maxim in education, that there is no defect in character, habits, or manners, but is susceptible of remedy."

With these views as to the importance of moral education, in distinction from intellectual, it was a leading purpose of the writer, in addressing the trustees of the seminary over which she presides, to induce them to furnish additional accommodations, that an assistant principal might be employed, and the moral cultivation of the pupils be made a direct and prominent object. Whether all will be accomplished in this department of education which our authoress represents as practicable, we think doubtful. That much, however, may be done, by strict attention, timely directions and encouragements, a proper example, and a well regulated government, towards forming the character for virtue and happiness, we have no doubt. We hope, at least, that the experiment may be tried. The prospect even of partial success is sufficiently animating, to compensate for any sacrifices or responsibilities that may be necessarily incurred.

2. Strictures on the Review of Dr. Spring's Dissertation on the Means of Regeneration, in the Christian Spectator for 1829. By BENNET TYLER, D. D., Pastor of the Second Congregational Church in Portland, Me. Portland: Shirley and Hyde. pp. 64.

on

1829.

In the last volume of the Christian Spectator are several articles the Means of Regeneration," commenced as a review of Dr. Spring's Essay on that subject, but continued as an independent discussion. These articles-written, as all allow, with distinguished ability-have been read with a variety of emotions by different individuals;-by some, with great satisfaction; by others, with equal dissatisfaction; and by others, with a degree of hesitation and embarrassment. Dr. Tyler is one of those who are dissatisfied with the discussion in the Spectator, and the object of the work before us is to make the public acquainted with the grounds of his dissatisfaction. After several preliminary remarks on the use of terms, the hypothesis of the reviewer in the Spectator is stated, as follows, viz.

"That antecedent to regeneration," (in what the reviewer calls the restricted sense,)" there is a suspension of the selfish principle in the sinner's heart; that certain acts are then performed by him, which are not dictated by selfishness, but by self-love; and that these constitute using the means of regeneration."

Respecting this hypothesis, Dr. T. suggests the following queries: 1. Whether it does not make 66 regeneration a gradual and progressive work;" 2. Whether it "does not involve the inconsistency of supposing that the heart is changed, antecedent to regeneration;"

3. Whether, on this ground, the sinner, "while using the means of regeneration," can feel any "conviction of sin; 4. "Whether the scheme of the reviewer does not dispense with the necessity of divine influence in regeneration; 5. Whether it "does not represent the sinner as laboring under a natural inability to do his duty;" 6. Whether it is not inconsistent with "the doctrine of sovereign, distinguishing grace;" and 7. Whether, "if drawn out in detail, and inculcated by the teachers of religion," it "has not a direct tendency to stifle conviction of sin, and produce spurious conversions."It would be impossible, in this brief notice, to give our readers so much as the plan of the work before us. It is written throughout with great clearness and candor, and should be read, if possible, by all who have read the articles in the Spectator. It does not become us, at this stage of the discussion, to attempt deciding any seeming differences betwixt our brethren. We presume the reviewer will think that he has been misunderstood, and of course that he has not been justly represented; and, as Dr. Tyler observes, should the effect of the Strictures be to "call forth from him explanations, satisfactory to the minds of his ministerial brethren, no unimportant object will be gained." If the discussion is to be continued, we hardly need express the hope that all concerned will endeavor to be explicit, treat one another as brethren, and set an example of affectionate inquiry after truth, instead of an impetuous struggle for victory.-At the close of the work before us, the author has summed up, in several propositions, what he considers as essential to the doctrine of regeneration; and we presume that most of his Orthodox brethren, without excepting the conductors of the Christian Spectator, will cordially assent to the statement he has given :

"1. Man is a moral agent, and capable of obeying every divine command. "2. He is a rebel against God, and loves his rebellion.

"3. God commands him immediately to repent and return to his allegiance. "4. He is able to repent, if he will. The duty is easy and reasonable. But he will not repent, but resists every motive that is presented to his mind. Consequently,

“5. Except a man be born again, he cannot see the kingdom of God.

6. A Dictionary of important Names, Objects, and Terms, found in the Holy Scriptures. Intended principally for youth. By HOWARD MALCOM, A. M. Boston: Lincoln and Edmands. 1830.

This will be found an interesting and useful volume, to parents, to Sabbath School teachers, to all who wish either to understand the Scriptures themselves, or to impart a knowledge of them to others. It is not, indeed, a complete dictionary of the Bible-far from it; but it includes most of those names and objects mentioned in the Bible, respecting which instruction is felt to be needed by the youthful reader. The explanations of terms denoting doctrines are decidedly evangelical, and the work is calculated, in this respect, to leave a good impression. We were particularly pleased with the explanation of the term Sabbath, in which the perpetuity of the

institution, notwithstanding the change in the day of its observance, is briefly but satisfactorily maintained. Were we to take any exception, it would be to the positiveness with which certain small matters, usually considered as doubtful, such as the questions respecting the reality of witchcraft, the immolation of Jepthah's daughter, &c., are determined. As a specimen of the work, we quote the explanation of the term, raiment.

"Raiment was at first made of the skins of beasts, but the art of spinning and weaving was soon invented, and embroidering became common in the days of the Judges. The most common garment in the days of Christ, was a sort of shirt or tunick, reaching to the ancles generally, with sleeves, but sometimes having only armholes. A girdle confined it at the waist. Over this, were worn various garments, according to the quality of the person. All classes wore something in the form of a large shawl, called a cloak or upper garment, Matt. xxi. 8. When, a person had nothing on but the tunick, he was said to be naked. John xxi. 7. Persons could carry various articles in the folds of their shawls, Luke vi. 38, and at night, in that climate, they rarely needed any other bed. clothes, Ex. xxii. 28. Round this outer garment the ancient Jews were accus. tomed to have a border or fringe, sometimes marked with texts of Scriptures. The Pharisees, through ostentation, made theirs remarkably large, Matt. xxiii. 5. When engaged in laborious work, this outer garment was laid aside, as our Saviour did, when he washed his disciples' feet, John xiii. 4, and Peter, when he fished, John xxi. 7. This explains, also, Matt. xxiv. 18. These upper garments would of course fit persons of any size, equally well. To give raiment, was therefore common; and especially, when opulent or eminent men gave rich entertainments. In such cases, not to accept and put on the proffered robe, was a great affront, Matt. xxii. 12.

4. A Sermon delivered at the Ordination of the Rev. Asa Hixon, at Oakham, October 7, 1829. By JACOB IDE, Pastor of the Second Church in Medway. Brookfield: E. and G. Merriam. 1829. pp. 36.

This ingenious and excellent discourse is founded on Ex. xvi. 8. And what are we? Your murmurings are not against vs, but against the LORD.' The object of the preacher is to show that "those who murmur against the servants of God, in the faithful discharge of their duty, murmur against God himself."

"There is much murmuring against faithful ministers of the Gospel, because they believe and preach the doctrines" of "depravity," of " regeneration," of the " Trinity," of "God's eternal purposes," and "the future punishment of the wicked."-But they preach these doctrines not at all more frequently or plainly than they are taught in the word of God.

"What Trinitarian did you ever hear assert the divinity of Christ in plainer terms than those of John? In the beginning was the word, and the word was with God, and the word was God, This is the true God, and eternal life.' Or than those of Paul, Whose are the fathers, and of whom as concerning the flesh, Christ came, who is over all, God blessed forever.' I insist upon it, this is as plain, and as strong language, as any body uses on this subject; and if this is not to be understood as asserting the proper divinity of Christ, we are not bound to consider the language of any one as asserting it. I know it will be said that this may be explained so as to bear another meaning. So may the language of any Trinitarian whatever be explained, so as to bear a meaning which he never intended to express. But the question is, not what meaning may be put upon a man's words; it is rather what meaning do they most obviously convey."