RECENT PUBLICATIONS.

1. Letters to Rev. Nathaniel W. Taylor, D. D. By Leonard Woods, D. D. Andover: Mark Newman. 1830. pp. 114.

In these Letters, we have an extended and critical examination of a Note attached to a Sermon on Depravity, delivered by Dr. Taylor, in the chapel of Yale College, Sept. 10, 1828. Of this celebrated sermon we gave some account in the last number of our first volume, and expressed our satisfaction with it, so far as related to the doctrine of depravity;—believing, with the author, that the depravity of men is in some sense natural, and voluntary, and that, from the commencement of moral action to the period of regeneration, it is entire. We expressly waived a consideration of the Note, as requiring more discussion than we had then space or time to bestow.

Much has been said and written within a few years respecting what is called New Haven Theology; some claiming that the brethren there have made great improvements; others, that they are chargeable with dangerous innovations; and others, that they scarcely differ (unless it be in phraseology) from the generality of the Orthodox clergy of New England. The sensibility manifested on this subject, though attended by some unpleasant circumstances, presents one aspect which we regard as favorable. It shows a state of feeling very different from that in which persons may believe anything, or nothing, and still retain their standing and character as Christians. It shows the Orthodox community to be alive to the importance of correctness in doctrine, and that the lessons which Providence has read before them of the danger of gradual departures from the truth, have not been in vain.

The views of our brethren at New Haven, which have furnished matter of inquiry and discussion, relate chiefly to four points:

1. The nature of sin.

2. The state and character of infants.

3. The means of regeneration. And,

4. The subjects introduced in the Note of Dr. Taylor, and considered in the Letters before us.

We have not been unmindful of these discussions, or been disposed to regard them as of small importance. We have hoped, and still hope, that it will not be necessary for us to enter deeply into them, as it would be next to impossible to do this to any good purpose, without committing ourselves as partisans on one side or the other. The character of the gentlemen chiefly concerned is a sufficient security that all inquiries will be conducted with ability and candor, with mutual respect and kindness, and without any unnecessary disturbance of the peace and order of the churches; and that whatever benefits lie within the reach of investigation and argument may be confidently expected to be realized.

2. The Political Class Book; intended to instruct the higher classes in schools in the Origin, Nature, and Use of Political Power. By William Sullivan, Counsellor at Law. With an Appendix, upon Studies for Practical Men, with Notices of Books suited to their Use. By George B. Emerson. Boston: Richardson, Lord & Holbrook. 1830. pp. 148.

We received and have perused this volume with much pleasure, as it meets an exigency in the means of early instruction among us which we have long seen and known to exist. The youth of our country, when they have passed their minority, are expecting to assume high responsibilities. They are expecting to take a stand among the sovereign people, who are here the sources of all power, and sole judges, in the last instance, of the manner in which delegated power has been exercised. This being the case, it is of special importance that our youth be early and properly instructed, as to the frame of our government, the nature of our institutions, our political privileges and dangers, and the duties, rights, and responsibilities of American citizens. We are surprized that no more suitable means of instruction on these great topics has been furnished; and we cordially welcome a volume, like that before us, which has this object specially in view. It embraces the more important subjects, and is evidently written with care and judgement, and in a manner adapted to the capacities of the young. We cannot doubt that it will find its way into most of our higher schools.

*

3. Ordination by Elders Vindicated. A Discourse, delivered May 12, 1830, at the Dudleian Lecture at Harvard University. By William Allen, D. D., President of Bowdoin College. Boston: Peirce & Williams. pp. 43.

We have been gratified with the perusal of this excellent discourse, not so much as a vindication of the validity of our ordinations (though the argument on this point we think conclusive) as because of the fullness of evangelical truth with which the author has contrived to enrich what might be thought an unpromising subject. He first proves the independent existence of our churches, as founded on covenant, as distinct from parishes or towns, and as entitled to a free and separate agency in the election of their pastors. He explains the nature of ordination, and shows the validity of those practised in our churchesfrom Scripture, from “the judgement of the early Christian Fathers,” and from the blessing which has attended the labors of the New England ministry. Under this last head, he establishes the doctrine of the special operations of the Holy Spirit, in awakening and sanctifying the soul and producing revivals of religion, and then shows that these special operations have attended the labors of our evangelical ministers, thus giving " a divine signature" to their authority, and stamping them with "the broad seal of heaven."

There are expressions in this discourse to which all our readers could not, probably, subscribe; yet all will agree that it is able and learned, and (considering the circumstances under which it was delivered) that it is a noble testimony to the truth, entitling its author to the gratitude of his brethren, and of the churches of New England.

4. A Discourse on the Duties of Church Members. By Thomas H. Skinner, Pastor of the Fifth Presbyterian Church, Philadelphia. Philadelphia: William F. Geddes. 1829. pp. 16.

A very useful, practical discourse-worthy of being re-printed and circulated

as a tract.

* We feel grateful to Mr. S. for endeavoring to impress upon his young readers the importance of the Sabbath. There is a single sentence, however, p. 117, which we wish had been omitted. We do not believe there is any danger that the youth of our country will be compelled to keep the Sabbath too strictly. As it seems to us, the danger is all

on the other side.

LETTERS ON THE INTRODUCTION AND PROGRESS OF

UNITARIANISM IN NEW ENGLAND.-No. VIII.

DEAR SIR,

I must be permitted to trouble you with another communication relative to the means by which Unitarianism has been promoted among us. And here let me call your attention to the advantage taken by the Unitarians of Massachusetts of the existing parochial laws, and of the decisions of courts.-By the laws of this State, all the citizens are obliged to belong to some religious society, and to aid in supporting the institutions of the Gospel. All the inhabitants within the limits of a local parish or town are considered as belonging to the first or original society in such town, unless they formally signify to the clerk of said society that they have connected themselves with some other religious body. And when those who have signified their secession from the first society for any cause choose to return, they have usually considered themselves at liberty to do so, without let or hindrance from any quarter.* Thus much it seemed necessary to premise respecting

*It is doubtful whether those who voluntarily leave a religious society have any legal right to return to it against its consent, or without its consent, directly or indirectly obtained. Those who wish to see an ingenious discussion of this subject may consult the Appendix to Rev. Mr. Cogswell's farewell sermon to the South Church and Parish in Dedham.

I am a friend to religious liberty, in every proper sense of the term. I wish all persons to have the liberty of worshipping God, according to the dictates of their own consciences; and the liberty of leaving a religious society, whenever they become sincerely dissatisfied with its doctrines or its forms. But when persons have once left a religious society, I really think they ought not to be suffered to return, unless those who remain are willing to receive them. The religious liberty of one man should never confer on him the power to trifle with the religious rights and privileges of his neighbors-a state of things which must often be realized, where persons take the liberty to play fast and loose, to leave a religious society and return to it just as they please, in the manner they have sometimes done, of late, in this Commonwealth. 70

VOL. III.NO. X.

the present legal establishment of religion (for it amounts to a sort of legal establishment) in Massachusetts.

This State was originally divided into towns and parishes, and over these parishes were settled, with few exceptions, Orthodox Congregational ministers. In the progress of years, as diversities of opinion and interest increased, and full liberty of dissent was granted, from most of the parishes, there came to be a considerable number of dissenters. Many of these were among the most respectable of the citizens, who left from motives of religion, because they conscientiously preferred a different form of worship. But others were induced to leave from motives of less value ;-some in anger; some, because they were indifferent to all religion, and were little better than infidels; and many, because, in connexion with another society, they could discharge the demands of the law upon them at a cheaper rate.

When Unitarianism began to prevail among us, although the clergy, in general, were first corrupted, and endeavored, by a variety of influence, to withdraw their people from the truth, still, this was not uniformly the case. Leading individuals among the people in some instances became corrupted, while the pastor and the church continued steadfast. In cases of this latter kind, the design has been not unfrequently formed, and too often carried into effect, to dismiss the pastor, seize the property of the church, and turn it all to the support of Unitarianism. The mode of procedure by which this has been accomplished has, of course, varied according to circumstances. The following, however, may be considered as an outline.

The pastor is at first harassed, perhaps, with a proposition to exchange pulpits with avowed Unitarians, or with some other request, equally trying for him to refuse, and equally impossible for him to grant. The effect of this is to produce discussion, excitement, and at length dissatisfaction, among a portion of the people. A party is raised to contend with the minister; and after skirmishing for a while and making due preparation, a meeting is called to see what shall be done. If at this meeting it is found that a majority is already gained, or can by any means be procured, to act against the minister, a tone of authority is assumed, and he is given very significantly to understand, that he must either submit, or be discharged. The unprincipled part of those who have before seceded, have been lying in wait to perpetrate mischief, now stand ready to return, whether the society are ready to receive them or not, and to make up a majority for the oppression and removal of the faithful pastor.

But if it is found, on examination, that a majority of voters, even in this way, cannot be obtained, a different system of measures will be adopted. The mal-contents in the society will them

selves withdraw-setting up, at the same time, a loud lamentation over its broken and divided state-in hope of weakening it to such a degree, that the pastor cannot be supported.* A manœuvre of this kind may not immediately succeed, but it will be rather likely to effect its object in the end; as every secession, by increasing the expense to those who remain, holds out a temptation to further secession, and the friends of truth themselves will at length grow discouraged, and think that possibly another man may be more acceptable.

But when from this, or from any cause the pastor is dismissed, the society receives at once a great increase of numbers. Those who had left it come back in a body, and with them a host of old dissentients nothingarians, infidels, unprincipled men, who declare that they were always Unitarians, although for a time they did not know it. Everything, in town and out, that can be brought to act in subserviency to the cause, is now rallied, and a desperate effort is made to secure a majority in favor of "the new doctrine."+

The friends of order refuse to compete with measures such as are sometimes resorted to, and the desired majority is perhaps secured. A Unitarian committee to supply the pulpit is appointed; a candidate to their liking is employed; and a determination is manifested to effect his settlement. Meanwhile the church remonstrates, and asserts her immemorial rights and usages in regard to the choice of a pastor in vain. She is given to understand that she has neither rights nor existence, separate from the parish, and that if she will not act in subserviency to the views of the majority, she shall not act at all. Thus trampled on and despised, the resolution is formed to secede from a connexion, where she can have no privileges, and from which she can expect nothing but abuse and injury. The brethren meet; they deliberate; and, having sought direction from on high, they solemnly vote to withdraw from the parish, and establish the worship and ordinances of the Gospel in connexion with those who will respect their rights. In accordance with their vote (with the exception, perhaps, of two or three brethren) they do withdraw. The Unitarian ordination is now hastened; a venerable council is convened; and by prayer and imposition of hands, a young gentleman is established over the first society, and-THE FIRST CHURCH!! in —

While these things are transacting on the one part, the church and those associated with them, being driven out from their sanc*I do not object to the secession of dissatisfied individuals from a society, but to their secession for a sinister and malicious purpose.

In one instance at least, not only a large number from other societies, but some, it is understood, from other towns, were induced to join the first society in a town, for the purpose of creating a Unitarian majority.

Several first churches, like that here supposed, now exist in Massachusetts. As their claim to an existence, as first churches, rests entirely on a decision of the Supreme Court, they have been denominated, not improperly, Juridical Churches.