1. To give our youth a good English education generally; and also with special reference to preparing teachers for common schools.'

It is too manifest to require proof that in this way the Academy will be adapted to the wants of a great portion of the community ; and that it will indirectly, but most efficiently, extend its benefits to hundreds and to thousands of children and youth in our common district schools.

2. To fit for college those who wish and ought to take a collegiate course.

The importance of the object here proposed has too often been overlooked. And the fact that most Academies and Colleges have been under the control of Pedobaptists, has repelled many of our brethren and friends from participating in their advantages. I hope it will soon be felt by every one that we have as good a right to these advantages as others have; and that we intend, in the fear and love of God, to exercise our rights, and make the best use of our opportunities. Let those of our own sons, and those of our own pious young men, who wish and ought to take a collegiate course,' be fitted, and well fitted, for it; and then let them repair to College, under a deep impression of the truth that unto whomsoever much is given, of him shall be much required. Let them go, not because they wish to avoid labor, but because they are willing to labor hard. Let them go, because it is their duty, if they can obtain the means, and are sufficiently young, to lay a deep and broad foundation for their future studies and usefulness. And let no religious young man forget that it will be his own fault, if he do not grow in grace while at College, and by a holy, Christian example, and by affectionate and discreet conversation, shed around him an influence that may be blest to the everlasting welfare of many of his fellow students. I would say, Young brethren! Be not deceived; God is not mocked.

'3. To fit others for entering an institution where a regular and extended theological course is pursued.'

It is gratifying to perceive that while the importance of a collegiate education is duly appreciated, it is not overrated; and that there is beginning to be employed, on the subject of training men for enlarged usefulness in the ministry, some of the common sense that is employed on other subjects.

On the one hand, some have seemed to think that if a man is to preach, it is indispensable for him to go through College, whatever may be his age or circumstances. As in the fable, he must be stretched to the length, precisely, of the iron bedstead. On the other hand, if I may be permitted to continue the figure, some have been so shocked at this unnatural procedure as to discard the legitimate and beneficial use of bedsteads. Now I am glad to see both extremes avoided; and, at the same time, to see a due estimate set upon a suitable theological course.

Suppose a man is about twenty-five years of age, and has five or six years that he can employ chiefly in exercising himself unto godliness, and enriching his mind with useful knowledge, and yet,

I mean

at the age of about thirty, become the Pastor of a church. And no man who commences his studies after the age of twenty-five, and who knows himself, and knows what belongs to the duties of the Pastoral office, will be eager to bear the responsibilities of that office, previously to his attaining to the maturity that John the Baptist had at the time of his shewing unto Israel.' Is it not a dictate of wisdom that he employ a portion of this time in being fitted to enter profitably on theological studies, and then the remaining portion in attending thoroughly to these studies? And by these studies, or a regular and extended theological course, not the vain speculations and systems of men, but the Holy Scriptures themselves, and the various things that may enable the student to understand, and illustrate, and enforce the sacred oracles, as long as he lives. The man devoted to the law, who has been prevented from obtaining a liberal education in early life, attends to a comparatively short literary course, and then studies his profession thoroughly. So does he who is to be a physician. Whatever else he may omit, he feels the importance of being well acquainted with what pertains to his appropriate calling.

Great facilities for securing the benefits of a thorough theological course are now presented to our brethren whose early youth has passed without much literary and scientific discipline. Every facility of this kind is a talent intrusted to them. Let them not be discouraged. Let them remember that it becomes them to make vigorous and persevering efforts to avail themselves of advantages which were never presented to their fathers in the ministry, those men of God, whose praise is in the churches, and whose record is on high; men who have used faithfully what was committed to them, and who, in many instances, by their unwearied labors, and Christian spirit, and practical knowledge of the Bible, have put to shame the pretensions of the superficial and self-conceited.

'4. To give, besides the advantages of the requisite preparatory assistance, such a course of theological instruction as may be found practicable and expedient, in the case of those whose age and other circumstances prevent their going to any other institution.'

It is manifestly our duty, in our plans, to have a regard to the existing state of things, and to the actual dealings of God with his people. He calls men to the ministry at various periods of life, and in various circumstances. And if we wish for his approbation and blessing, we must, with gratitude, receive men as he presents them to us, and employ the means which he also gives for increasing their usefulness. What is here proposed wisely provides for the wants of those whose age and other circumstances prevent their going to any other institution.' And can any attentive observer of what is passing before our eyes, doubt the expediency of taking some measures for helping brethren like these, and giving them such instruction as is adapted to their case? Who can doubt that in this way their ability to promote the cause of God, might be greatly increased? They feel oppressed by various discouragements. But let them not be disheartened. Let them be taken by the hand, and led aright, and encouraged. Let them remember

that their advantages are greatly superior to those of hundreds who have gone before them, and turned many to righteousness. And let them rejoice in the still greater advantages of some of their brethren. What is the gain of one, is the gain of the whole. O how important and impressive the sentiment expressed by our Lord, All ye are brethren. SPECTATOR.

REVIEWS.

Sermons by the late Rev. EDWARD PAYSON, D. D. the Second Church in Portland. 8vo. pp. 503. Shirley & Hyde: 1828.

Pastor of
Portland:

This volume, we doubt not, will continue to be perused with intense interest not only by the individuals who were blessed with the personal ministry of their author, but by many who never knew, or heard, or saw him. It will obtain an extensive circulation. It is richly impregnated with qualities which will preserve it from the oblivion to which vast multitudes of printed works quickly descend.

The Discourses before us are eminently original. They are the production of a mind endowed with uncommon powers of invention; a mind whose movements were rapid, yet accurate; whose conceptions were remarkably clear and distinct. Dr Payson was gifted with an imagination singularly excursive, brilliant, and creative; but it was controlled by religious principle, and consecrated to the service of his Creator. He was capable, beyond most men, of throwing around his subject such a flood of light, that you instantly perceived you never viewed it so fully and definitely before: what had appeared distant was brought near; what had been seen dimly, as in a mist, was presented before you in full relief, showing forth distinctly and accurately its various forms and colors. We feel, on reading this volume, that it contains many thoughts which had not been suggested to us before; yet they appear so obvious, we wonder they had not occurred to us, and so evident that we in stantly admit their truth. There are also not a few thoughts which, though not original, are exhibited with such force and clearness, in such various combinations, and with such vivid illustrations, as give them the charm and attractiveness and power of original conceptions. We view these sermons as a striking confirmation of the truth, that the "things of the Spirit are inexhaustible in their depth and variety."

In saying that these compositions are characterized by their originality, we are far from meaning that there is in them any display of originality. Here is no appearance of effort to say new things, or to pass off trite and tame thoughts with novelty of language. The preacher's aim was infinitely higher than to be admired by men for his originality.

These Discourses are deeply serious. It is impossible to read them without perceiving that the preacher was in earnest; that he fully believed the great truths he announced; that they had made a very powerful and abiding impression on his own heart. Here is no balancing of periods; here are no mere embellishments; figures, most beautiful and felicitous, there are indeed many; but they always appear introduced for the sake of the subject, never for their own sake, much less for his. What was once said of Baxter, might as truly be affirmed of him. He spake and wrote as we should suppose a man would speak and write who had gone into the unseen world, and had beheld and heard its sights and sounds of wo and of bliss, and then had returned to this life to declare those awful and glorious realities.

These Discourses are very far from being unintelligible. They are uncommonly perspicuous. It was a rare excellence of the preacher, that his pulpit addresses were alike (perhaps equally) interesting to the unlearned and the learned, to men of ordinary capacity and those of the highest intellectual endowments. This excellence exists, though perhaps not so manifestly, in the volume before us.

These Discourses may be denominated powerful. They are adapted to produce a deep and abiding impression. The truths they contain, it is evident, strongly affected the heart of the preacher. Possessing as he did, ardent love to the Gospel, and a full conviction of its truth, knowing the danger to which men, while in unbelief, are exposed, and the blessedness of those who receive the word of salvation, and mindful as he appeared continually to be of death and judgment and things eternal-with a soul capable of strong feelings and of expressing its feelings in most appropriate language, no wonder his Sermons are what they appear to be in this volume, and that they were what they were felt to be when uttered in his own impressive accents from the pulpit.

One who often heard him can affirm that although he has listened to very interesting preachers, and especially an eloquent man now living, whose piercing words have thrilled through his heart, no man's addresses ever produced such deep and abiding impressions on him as Dr Payson's. IIe was indeed an eloquent speaker. The secret of his eloquence consisted in his ardent piety; his deep conviction of the truth and excellence of the Gospel. It was the eloquence of strong emotion, not of art. It was characterized by great simplicity. There were no studied attitudes, no sudden starts, no affected tremulousness of voice. His only gesture was a slight elevation of the arm, and this was but seldom employed.

The ruling passion of this extraordinary man was to be useful; to glorify God; to promote the salvation of men. His intense desire for the salvation of the people committed to his charge is very perceptible in these Discourses. This desire appeared to be unremitting. It prompted him to efforts wearisome and exhausting; efforts pursued during long protracted indisposition, until at length the weary wheels of life forebore to move. But his labors were not in vain in the Lord. His desire was (in how many in

stances!) fulfilled. He "preached the Lord Jesus; and the hand of the Lord was with him, and a great number believed and turned to the Lord." He is gone to his rest. But he still speaks in the holy example he has left; and in the Discourses of this volume. We cheerfully and earnestly recommend them. Not that we consider them faultless. There are some thoughts the truth of which we are not prepared to admit. But perfection is not to be expected in any uninspired compositions.

As illustrating some of the valuable qualities of which mention has been made, we present the following extracts. In the Sermon entitled, The Punishment of the Wicked Dreadful and Interminable, after adducing direct proof from Scripture that the sufferings of the finally impenitent will be endless, the Author proceeds;

Will any one, on hearing these passages, reply, My feelings revolt at such sentiments. I will not, cannot believe them? Then you must reject the Bible; for it is full of such statements, and every fact, every doctrine confirms them. The incarnation of the Son of God, the tears which he shed for sinners, the blood which he poured out for sinners, the joy which angels feel when one sinner repents, and the unutterable anxiety which inspired men felt for the conversion of sinners,-all conspire to prove that the fate of those who die without repentance, without conversion, must be inconceivably dreadful. Will you then say such a punishment cannot be just? It is impossible that I should deserve it? But remember, that you know nothing of your sins, or of what sin deserves. Were you properly acquainted with your own sinfulness, you would feel convinced that it is just. All true penitents feel and acknowledge, that it would have been perfectly just to inflict this punishment upon them. Were not you impenitent, you would feel the same. Besides, this punishment, dreadful as it is, is nothing more than the natural, necessary consequence of persisting in sin. The corroding passions, the remorse of conscience, and the displeasure of God, which will constitute the misery of sinners, are all the result of sin. Every sinner has the seeds of hell already sown in his breast. The sparks which are to kindle the flames of hell, are already glowing within him. Christ now offers to extinguish these sparks. He shed his blood to quench them. He offers to pour out his Spirit as water to quench them. But sinners will not accept his offer. They rather fan the sparks and add fuel to the fire. How then can they justly complain, when the fire shall break out into an unquenchable conflagration and burn forever! As well might a man who should put vipers into his bosom complain of God because they stung him. As well might a man who has kindled a fire and thrown himself into it, complain of God, because the flames scorched him. But I can spend no more time in answering objections, or in defending the justice of God against the complaints of his creatures. I cannot stand here coolly arguing and reasoning, while I see the pit of destruction, as it were, open before me, and more than half my hearers apparently rushing into it. I feel impelled rather to fly, and throw myself before you in the fatal path, to grasp your hands, to cling to your feet, to make even convulsive efforts to arrest your progress, and pluck you as brands from the burning. My careless hearers, my people, my flock! death, perdition, the never dying worm, the unquenchable fire, are before you! Your path leads directly into them. Will you not then hear your friend, your shepherd? Will you not stop, and listen at least for a moment?