volume, ought to do it with the awakening consideration, that to some, the same truths have proved the word of eternal life.

I shall mention but one discourse more, and this is the fourth. Psalm xlv. 6. The express object of this discourse is to set forth the divine character of the Lord Jesus Christ. And it is what the author intended it should be, a plain, popular exhibition of revelation on that subject; not a learned, critical discussion, but a sermon which could be written only by one who had given considerable attention to the subject. The history of all the circumstances which gave rise to. this discourse would be, in respect to our race, a mournfully interesting, but probably not a desirable document. I revert to the subject, that if there be any suffering under the same evil, they may not feel as though some strange thing had happened to them. The author of these discourses, who had all his life been considered and indeed considered himself, of the strictest sect of orthodoxy, found himself fallen under the suspicion of leaning towards Unitarianism. Evil surmises spread among his people, distressed the minds of his church, and took considerable hold of the feelings of neighbouring churches and ministers. No one to our knowledge ever alleged that he had preached in public, or intimated in his conversation, that he had in any degree become doubtful of the truth of his former faith. On the contrary, his preaching remained the same; his conversation the same; to every one who asked him concerning his faith, he was free and open to confess that his mind had undergone no change. To a written question "Is Dr. Parish a Unitarian ?" put into his hand on convention day, in Boston, he replied in writing, "no! no! no!" All was however to little or no effect. Suspicion had fixed

upon him and would not be driven from her rest. Dr. Parish found his ministerial usefulness apparently decreasing, from this report, and under these circumstances wrote this sermon, and preached it first to his own people, and then to some of the neighboring societies, and finally printed it at his own charge, and circulated it among the people in the vicinity. And it may not be improper to add that notwithstanding all this, it was declar. ed perhaps by more than one, that neither this sermon, nor any thing which Dr. Parish had said or could say, would produce the belief that Dr. Parish was not a Unitarian, at least, in heart. Well might the learned biographer say "it is not easy to conceive the horror and dismay which is occasioned by the suggestion that such or such a minister is becoming a Unitarian."

I have thought it best to revert to this subject because it is supposed there are individuals yet found who have never had their fears produced by these surmises corrected. And that there are many who perhaps have heard that these sermons have been published, are insensible how great a support the cause of truth and religion does actually find in them.

I had not intended, when I perceived the extent to which my remarks reached, to refer particularly to another discourse. But I cannot well refrain from mentioning the next in order, on the Human nature of Christ, from the use the author makes of this fact, to show the errors of the Unitarian scheme. Here the author has raised up an almost new mound against the spread of that error. And one which I think the advocates of that doctrine, as now held, will find it difficult to remove. It would not be easy to present the reasonings of the author in such a condensed form as to allow their insertion in this place. We

must refer the reader to the work itself, promising that he will find his advantage in its perusal.

I must bring my remarks to a close, though I am free to confess that I have hardly touched upon those parts of the volume to which, when I commenced, I intended to direct my particular attention, nor referred to those passages which, in perusal, I had marked as of more peculiar interest. The reader may rest assured that the real silver and gold has not all been extracted. There is a rich untouched mine remaining, which those who seek for knowledge as for hid treasure, will do well to secure to themselves.

Of a volume so perfectly miscel-laneous as this, it is not possible to present any very condensed view. In passing through it, one is entertained very much in the same way as a traveller, by the constantly changing scenes, that pass before him; who, so far as he reasons on the subject of his enjoyment, is surprised that he can be so constantly pleased, and perfectly taken up with objects diversified by so great and often abrupt discriminations. Mountains and plains, hills and vallies, rivers and brooks, all beautiful, all differing, and yet all filling the soul with the most pleasurable satisfaction.

These discourses are marked for originality of conception, arrangement, expression, and illustration. I know of no volume of sermons equal to them in this particular. Nor are they scarcely less noticeable for their spirit and animation. The author was awake when he wrote them, and the reader will be in no danger of sleeping when dwelling upon their pages. Dr. Parish was long ago pronounced, by a distinguished divine, who has now also gone to the judge of all the earth, to be almost unequalled in his powers of condensation. And his title to this praise he has abundantly supported in the volume be

fore us. It is not a little surprising to observe how many facts and thoughts are frequently brought together in a small space. As many are often found on a single page as, being dilated in some men's minds, would fill a sermon. But while so condensed I believe the reader will agree with me that there is no obscurity. Whatever the author intended to advance, be it truth or be it error, be it important or be it vain, he has said it in such a way as to be understood.

That there are no faults in the style or arrangement of these discourses, no words or sentiments which need qualification, is not intended to be said. What human composition is without them? It must be remembered too that this is a posthumous publication; and though most or all of the sermons are said to be prepared for the press by the author, yet every one who has the least experience on the subject, knows how much more easily a fault in style, arrangement, or words is detected in the proof sheet than in the manuscript, with all its interlinings, transpositions, and erasures. Many little things which would have given a finish to the work would no doubt have been attended to, had the author lived to superintend the publication of this volume.

The circumstance which will perhaps strike the mind of the reader as the most liable to exception, is occasionally a want of qualification in some of the sentiments. Yet in

most instances when these occur, if the reader will have patience to see his author through before he condemns, he will find all the anticipated evils and errors, into which he feared these assertions would lead, removed, and just the truth taught and the impression made which he would wish. In the discourses on Education, and Diligence, there are exemplifications of these remarks,

To say that these sermons appear as well from the press as they did from the pulpit would be a stigma upon human nature. Every one who is made in the common form or condition of man ought to be ashamed to have this said of any of his performances, designed for a public assembly. Shall the voice, the manner, the life and presence, of the noblest work of God, add nothing to the beauty, the interest, or to the impression of divine truth? Dr. Parish, I am happy to know, was not one of those of whom it could be said

"In point of sermons 'tis confess'd,
The English clergy make the best.
But this appears we must confess
Not from the pulpit, but the press.”

Though these sermons lose something of their interest because we can have them no longer from his lips, who, "in his eloquence, says his Biographer, was equalled by few and surpassed by none," the reader must not infer that there is a scanty repast for the understanding or the heart or life ready for him. Who has inferred this of the orations of Demosthenes or Cicero,

of Pitt or Burke or a host of others, who in their writings have left an inexhaustible source of information and delight; though could we have seen them in their personal exhibitions, we undoubtedly should have been even more instructed and better pleased.

In conclusion, I must recommend these sermons to the divine, to the man of letters and the man of taste, to the humble Christian, and to those who have persuaded themselves there is nothing which can command the respect of the wise and great in the peculiar doctrines of the religion of Christ.

If these remarks have any influence in drawing the attention of the community to a book which has afforded me increased pleasure in the third or fourth reading, the object for which they are made will be answered. The volume is certainly valuable, and the family have performed a very commendable service in causing it to be published. And if the community are not instructed and improved by it, the reason must be sought for not in the want of opportunity, but in the neglect of the means.

To the Editor of the Christian Spectator. WITH much interest and satisfaction I have read your remarks upon the "Brief view of the American Education Society," &c. in your No. for February. I am much pleased with the deference and affection, which you manifest toward that Society, while you express your honest "doubts respecting the present system of appropriations." I was far from feeling any such doubts, when I read their admirable communication; and I dare not say, that your reasons have VOL. I.-No. V.

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conduced to draw me any nearer the point of dubitation. Shall I be permitted to express two or three queries respecting the foundation of some of your doubts. You take it for granted, that by "the present system," the "spirits" of beneficiaries, after entering the ministry, will be "oppressed, and their independence of character restrained, by a heavy load of debt." There is a kind of independence, the opposite of humility, which may indeed be " oppressed" by the " present system"--an independence, of

which most young ministers, from too much admiration, are in the greatest danger-an independence which none perhaps would more ardently deprecate than you. But is not "the present system" peculiarly fitted to call into exercise and confirm that sense of entire dependence upon Christ, to form and improve those habits of vigorous industry, which united, constitute that true Christian independence, which can face a frowning world, and urge on the war of extermination against all the powers of darkness? Is it not good for a man, especially, if destined for the sacred ministry, that he bear the yoke in his youth? May we not presume, that in almost every instance, the stimulated and devoted energies of the beneficiary, by the good hand of his God upon him, will disburden him of the "load" that is feared as so great an evil?-and that by efforts which will be really beneficial?

What if he should find it needful to devote twelve or eighteen months to school-teaching? Would the time be lost to his own improvement? Would it be lost to the holy cause, that warms and dilates his heart? Would not the advantage be much, I had almost said much every way? A bishop should be apt to teach. Next to piety itself and holy zeal, perhaps no qualification is more conducive to ministerial usefulness, than aptness for teaching. Where shall it be acquired? At the Academy? At College? At the Theological Seminary? Are these institutions favoured with professors of this invaluable art? Would to Heaven they were. Will not one year, spent at the head of a school, effect more proficiency in this art, than ten in these institutions? Will he not also in that year, be likely to make as much progress in mental improvement and useful literature, as in any year at college? and

much more in the knowledge of human nature? Will it not be peculiarly conducive to improve his style of writing ?-not indeed to render it more classically* elegant --more conformed to the model of Cicero, Sallust, Johnson, or Blair; but more perspicuous to the illiterate; more suited to impart instruction, conviction and salvation to children, in years or in knowledge? How often has piety wept to hear the youthful ambassador of Christ deliver his ardent and solemn message, as it were, in an unknown tongue!-in language above the understanding of most of his hearers! Is not experience in teaching children one of the best preventives of this barbarous† and soul-destroying practice?

Is it not highly important, that ministers should be experienced in school-teaching, that they may the better discharge their duties to teachers, to schools and to their own households; and also that they may may more effectually co-operate in improving literary institutions throughout the world?

I knew a man about thirty years ago, who upon leaving college with the ministry in view, devoted.one year to teaching. His chief object was to qualify himself for the sacred office, which he afterwards sustained. The acquisitions of that year, he has ever since considered as more conducive to pastoral useful

*Is not the CHARMING word classical, aş

opposed to colloquial, producing incalculable injury to the style of some of our theological students? If the preacher rejects colloquial expressions, how can he be understood by those who know scarcely any other? It is one of the brightest glories of the gospel, that it is designed for the poor. Wo to that evangelist,who addresses them in language which they cannot understand. Upon every discourse of this character, let him write "The glory is departed," and water it with the tears of repentance.

+See 1 Cor. xiv. 11.