The article concludes with the following declaration: "We look upon it" (the doctrine of eternal punishment, as held by Calvinists) "as beyond all question THE MOST HORRIBLE DOGMA EVER CONCEIVED OR UTTERED BY MAN."

HARVARD COLLEGE.

Dear Sir,

ever

In reply to your last, in which you inquire if the time is to come, when the sons of Orthodox parents may safely and properly pursue their education at Harvard College, and if so, what changes are previously to be desired," I observe, negatively, in the language of my former communication, "We do not claim that the College shall become exclusively Orthodox, or wish that it may fall under the entire influence of any one denomination. Unlike those institutions which have been founded by different sects for their own particular use and benefit, Harvard College is in right, and ought to be in fact, the College of the STATE, where all the religious denominations may have an influence, and to which all may send their children, without the danger of their being perverted." With these views, we do not claim that there shall be an entire, or so much as a general change in the present curators and governors of the institution. But we do claim, to express it all in few words, that the College shall drop its sectarian character-that it shall cease to be a Unitarian College-that important appointments, instead of being confined to a single sect, shall be impartially distributed-that the institution shall no longer be held as the property, and subjected to the entire influence and control, of a single denomination. We claim that it shall be placed on such a footing, that Evangelical Christians may bestow their patronage, and greatly increase the number of students, without giving occasion for any to boast, "See how Unitarianism prospers! See how popular it is becoming, and how extensively it is likely to prevail"! That such would be the feeling, if not the language, of many, should Orthodox parents now fill up the College with their sons, is to me indubitable. By such a procedure, Unitarians would be encouraged, and strengthened, and more than ever determined to carry out the system of exclusion on which they have entered. This consideration proves, that a change in the state of the College is necessary, indispensably necessary, before the patronage of Orthodox Christians can with safety or propriety be bestowed.

But what change? In answer to this, I do not feel authorized, nor would it become me, to speak particularly. For your consideration, however, I will suggest two things in which, as it appears to me and to many others with whose views I am acquainted, a change is indispensable.

not a person be a Universalist, without believing that "all mankind will be saved by an invincible necessity? without believing that "those who have sinned and those who have not," the redeemed and the holy angels, "will stand on precisely the same footing"?

In the first place, Let the College, and the Theological School, be entirely separated. If Unitarians wish an institution for the instruction of their ministers, we are willing they should have one. But let them take the same means to accomplish their wishes in this respect which other denominations are obliged to take;-let them found it, endow it, and support it. Let them not attach it to a College, instituted and endowed for very different purposes, and attempt to support it by a continued perversion of College instruction and College funds. The truth in regard to the Theological School at Cambridge is, that it has no proper foundation of its own. It has derived, and is deriving nearly all its instruction and support from the College. In proof of this, I appeal to one of the publications of the American Unitarian Association. Speaking of the " course of study in the Divinity School at Cambridge," the writer (Rev. F. W. P. Greenwood) observes,

"NO PERMANENT PROVISION IS YET MADE FOR ANY PART OF THIS INSTRUCTION. Dr. Ware is a professor in the University, and acts as College Chaplain; he cannot, therefore, devote much of his time to the students of the Divinity School. Professor Willard is also a University Professor, and has numerous duties in the College. Professor Norton" (an University Professor)" receives $300 from the Dexter fund, and the rest of his salary from the general theological funds. Dr. Follen is altogether paid from the College funds, except one hundred and fifty dollars, which comes from the theological funds. Mr. Palfrey is to receive his compensation, of four hundred dollars per annum, from the rents of Divinity Hall. The provision for Mr. Ware's professorship expires in ten years.

It is very desirable that permanent provision should be made for some part of the above instruction, as in that case the general theological funds would be relieved from the disbursement of sums, which might be applied to the increase of the theological library, the building of houses for the instructers, and other needful purposes, and more ample instruction would be also secured.

Even more urgent, perhaps, is the want of a fund for scholarships. These are now in a measure supplied by annual contributions from churches in Boston and the vicinity. But from various causes this source is very uncertain. Two thousand dollars is an ample foundation for one scholarship.

There is wanted, also, the sum of twenty thousand dollars, to free the Divinity Hall from a debt to that amount, for money advanced by the trustees, for which interest is now paid."

From this statement it is evident, that the Theological School at Cambridge could never have gone into operation at all, nor can it continue in operation on its present footing, independent of the instruction and support which it derives from College. Its situation is such, that College officers and College funds are made, in a great measure, to support it. The amount of instruction received from its connection with College could not, on a moderate computation, be provided, short of 3,000 dollars annually, which is the interest of 50,000. Not less than 50,000 dollars of College funds, of public property, is thus virtually made over, by the existing state of things, to the use

If any persons entertain doubts as to the character of this school, let them listen to the following language of Mr. Greenwood, sanctioned by the American Unitarian Associa tion. Tract No. 32, p. 18. "The cause of the Cambridge School, and the cause of rational religion and pure Christianity (i. e. Unitariamsm) we sincerely hold to be ONE AND THE SAME. The prosperity of the former is intimately, perhaps inseparably, connected with the progress of the latter."

The College Library now answers the purpose, to a great extent, of a Library for the Theological School.

and benefit of the Unitarian Theological School. Now these things ought not so to be. And this unwarrantable connection must be dissolved-this Theological School must be cut loose from College, before the patronage of Evangelical Christians can be extended to it. Why should there be any more connection between Cambridge Theological School and Harvard College, than there is between Andover or Newton theological institutions and Harvard College? What better right have Unitarians to educate their ministers from the avails of public funds, than have the Orthodox Congregationalists or the Baptists ?

The other change proposed to be mentioned, and which seems to me indispensable, is the restoration of the Hollis Professorship. This Professorship was instituted by a man, Orthodox in the technical sense, and for the permanent support of an Orthodox Professor, who should be "in communion with some Christian church of one of the three denominations, Congregationalist, Presbyterian, or Baptist." Under these conditions, the endowment was accepted, and a promise given that it should be faithfully applied. It is incumbent, therefore, on those who make and confirm appointments in Harvard College, as honest men, either to fulfil the design of the founder of this Professorship, or to abolish the Professorship and relinquish the fund. For the gross perversion which has been committed, and persisted in, in relation to this matter, I know of no excuse; and certainly (as I said in my former communication) I can do nothing to countenance it. Nor do I think it right for Orthodox Christians to patronise the institution, so long as this perversion continues. The other officers of College may be chosen, and perhaps ought to be, without regard to religious opinion; but the Hollis Professor of Divinity (if he bears the name of Hollis, or is supported from his fund) must be such an one as Hollis prescribed.

I might reply to your inquiries at greater length, but at present it is unnecessary. The time, I believe, will come-may it come speedily-when the regard which you feel for your alma mater may flow out towards her unobstructed, and when the confidence and patronage of Orthodox Christians may safely be extended to this ancient seminary. I have hinted at certain changes as previously indispensable Let these be made in good faith, and none of the sons of Harvard will be found to exceed us in affection and zeal. But until they are made, the best which the excluded denominations can do for the College is to withdraw. In this way, they will impress the necessity of change, and will undoubtedly hasten it.-In the mean time, there are other Colleges to which our sons may repair-Colleges blest with able instructers, with the faithful preaching of the gospel, and with the special smiles of Heaven. In institutions such as these, we may hope with confidence, and pray in faith, that God will meet our dear children, and bestow his grace, and prepare them for usefulness in his kingdom. I am yours, &c.

CHAUNCY.

RECENT PUBLICATIONS.

1 Encyclopædia Americana: A Popular Dictionary of the Arts, Sciences, Literature, History, Politics, and Biography, brought down to the present time; including a copious collection of original articles in American Biography; on the basis of the seventh edition of the German Conversations-Lexicon. Edited by Francis Lieber, assisted by E. Wigglesworth. Philadelphia: Carey & Lea.

This work is to be completed in twelve volumes octavo, each containing between 600 and 700 pages. The third volume has been recently published.

2 The Works of William Paley, D. D., Archdeacon of Carlisle; comprising the additional volume of Sermons first published in 1825, with a Memoir of his Life. Complete in 6 volumes. Cambridge Hilliard and Brown.

3 The Works of Thomas Chalmers, D. D., Minister of the Tron Church, Glasgow; complete in one volume. Philadelphia: Towar and Hogan. 1830. pp. 469.

4 Course of Hebrew Study, adapted to the use of Beginners. By Moses Stuart, Associate Professor of Sacred Literature in the Theological Seminary, Andover. Vol. II. Andover: Flagg & Gould. 1830. pp. 204.

5 A History of the County of Berkshire, Mass. in two parts; the first being a general view of the County; the second an account of the several Towns. By Gentlemen in the County, Clergymen and Laymen. Pittsfield: Samuel W. Bush. 1829. pp. 468.

6 The Life of Rev. Philip Henry. By his Son, Matthew Henry, author of a Commentary on the Bible. Revised and enlarged. New York: John P. Haven. 1830. pp. 238.

7 Pleasantness of a Religious Life opened and proved. By Matthew Henry, Author of the Exposition of the Holy Scriptures. Boston: Peirce & Williams. 1830. pp. 168.

8 Abolition of the African Slave Trade by the British Parliament. Abridged from Clarkson. Together with a brief view of the present state of the Slave Trade, and of Slavery. In two volumes. Augusta G. A. Brinsmade. 1830.

9 A Sketch of Sacred Geography, for Sunday Schools, Bible Classes, and Families, with four elegant Maps. By a Friend of Youth. New York: John P. Haven. 1830. pp. 140.

10 Elements of Astronomy, Descriptive and Physical. By Hervey Wilbur. Second edition, with an Appendix. New Haven : Durrie & Peck. 1830. pp. 144.

11 Select Practical Theology of the Seventeenth Century, comprising the best Practical Works of the great English Divines, and other congenial Authors of that age; Collected and Arranged, with Biographical Sketches and Occasional Notes. By James Marsh, President of the University of Vermont. In five Volumes. Burling

ton: Chauncy Goodrich. 1830.

The first volume of this work, the only one yet published, contains "The Blessedness of the Righteous" and "The Vanity of Man as Mortal," by the Rev. John Howe; and " Discourses on the four last Things," Death, Judgement, Heaven and Hell, by Dr. Wm. Bates.

12 Moses on Nebo; or Death a Duty: A Sermon occasioned by the Death of the Rev. Joseph S. Christmas, late Pastor of the Bowery Presbyterian Church, New York. By Gardiner Spring, D. D., Pastor of the Brick Presbyterian Church. New York: J. P. Haven. Pp. 47.

13 A Valedictory Discourse, preached to the South Church and Parish in Dedham, Dec. 20, 1829. By William Cogswell. Boston: Perkins & Marvin. 1830. pp. 28.

"In this discourse," Mr. Cogswell proposes "to point out the way in which Individuals, Parishes and Churches, as such, may expect prosperity and happiness."

"Would a Society prosper," says he," it should never interfere with the rights and immunities of the Church. It is for the welfare of both, that the privileges of neither should be infringed. The excellence of Congregationalism is, that the Church and Society live together as distinct bodies in partnership, and as independent bodies, co-operating in their proceedings. There is a reciprocation of civil and spiritual interests and influence embodied in Congregational polity."

14 A Sermon preached at the Annual Election, May 26, 1830, before his Excellency Levi Lincoln, Governor, his Honor Thomas L. Winthrop, Lieutenant Governor, the Honorable Council, and the Legislature of Massachusetts. By Wм. E. CHANNING. Boston: Carter & Hendee. pp. 46.

The subject of this discourse is "inward, spiritual liberty;" which Dr. C. makes to consist in "moral energy, or force of holy purpose, put forth against the senses, against the passions, against the world, and thus liberating the intellect, conscience, and will, so that they may act with strength, and unfold themselves forever." This "spiritual liberty," the writer says, "is the great gift of Jesus Christ," and "the supreme good of men; and civil and political liberty has but little worth, but as it springs from and invigorates this." The means here proposed, " by which this spiritual liberty may be advanced," are "two;-Religion and Government."-We have not time or space to go into an examination of this discourse. Many of the observations, particularly under the head of government, are valuable. Others, more directly connected with the subject of religion, we think unscriptural and absurd -The writer is evidently improving in a point, which he often inculcates as one of great importance, that of reverencing himself.*

15 The Fruits of the Spirit; being a comprehensive View of the principal Graces which adorn the Christian Character. By J. Thornton. First American from the fourth London Edition. Portland Shirley, Hyde & Co. 1830.

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"Let the minister cherish a reverence for his own nature." Sermon at the ordination of Mr. Farley, p. 34.