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MISCELLANEOUS DEPARTMENT.

DORCHESTER.

"No ordinary emotions" of "indignation" have lately been excited in the minds of some of the members of “the first parish” in Dorchester (Dr. Harris',) -“emotions” too strong, it seems, to be suppressed; and, consequently, vent has been given to them in one of the public papers of this city. A communication, signed “Dorchester," purporting to be the voice of "the first parish,” appeared in the Patriot of Sept. 18. Another, in a similar strain, has appeared since. Although our pages cannot be often occupied with extracts from the daily papers, still, owing to the importance and general interest of the subject, we are induced to give the first of these communications entire, with such few passing comments as the case may seem to demand.

"The inhabitants of the ancient town of Dorchester, particularly of the first parish, have been remarkable for retaining the primitive simplicity and piety, the institutions and manners of the Puritan Settlers, and are undoubtedly to be ranked among the most orderly observers of their religious principles and practices."

The reader will understand, from what we have said above, that it is the members of this first parish themselves, who are represented as saying this. A fine specimen of their modesty!

"It was therefore with no ordinary emotions, that the congregation heard the letter of Mr. who, it is understood, is a settled clergyman in a neighboring town, read by their reverend pastor, Dr. Harris, on the last Sabbath, addressed by the former to the latter, requesting him to inform his people that he purposed, as the Agent of the Norfolk Bible Society, to visit the several families for the purpose of ascertaining which were destitute of a Bible, and to supply such deficiency by donation or sale."

It seems the Norfolk Bible Society is imitating the worthy example of numerous other similar associations, in different parts of our country, in the attempt to supply their population with Bibles.

"That the Agent will be courteously received is very questionable, for it is believed that the people of the first parish will not submit quietly to his impertinent intermeddling with their concerns."

Very impertinent, certainly, for a clergyman to come to their doors, and ask them if they wish to purchase or receive a Bible!

"If there are any destitute of Bibles, they will be readily supplied by those who are honestly interested in their welfare."

And is not the Bible Society of their own County "honestly interested in their welfare"?

"The real object of this attempt upon the integrity of our united and flourishing congregation, cannot be mistaken."

"The real object" is to dispose of Bibles, without note or comment, to those who need them.

"It is a part of that destructive system which has been put in progress by a proselyting sect, which has sent its wolves in sheep's clothing to scatter the flocks that have long enjoyed the peace and harmony of well regulated and happy societies.”

The circulation of the Bible "part of a destructive system"!! A sect "proselyting" by circulating the Bible! This, surely, must be a Bible sect. "Wolves in sheep's clothing" circulating the Bible!! We did not know before that "wolves" were so much attached to the Bible. "Flocks," too, "scattered" by means of the Bible!! Pray what sort of" flocks" are these? "We would not urge harshness or severity on such an occasion." How could you, unless opposed to the Bible?

"But we would not hesitate to express our decided disapprobation, nay, our indignation, at this unchristian and unmanly attempt to sow the seeds of discord ainong a people that have been united in fellowship and affection under their revered and venerated pastor, for at least thirty-four years. We have thus lived together, some the whole, and others a part of that term of time, without the aid of Ecclesiastical councils to settle our disputes, for nothing has intervened-nor has any root of bitterness sprung up to trouble us.”

And will the circulation of the Bible "sow the seeds of discord" among so good a people as the first parish in Dorchester represent themselves to be? Or do any fear that the Bible will alienate their affections from "their revered and venerated pastor"? Or is it possible that, among such a peaceable people, the holy Bible can plant "roots of bitterness"?

"All we ask of these regenerators, these busy meddlers in other men's matters, is to mind their own concerns, and leave us the blessing of peace and quietness."

"Peace and quietness"-with the Bible, or without it.

"And we would gently admonish this reverend Agent to find some other scenes for his pious labors, than among those who will teach him and his coadjutors, that we ask no change, and least of all, such change as they would give us.'"

They would give you the Bible ;-do you ask this 'least of all'?

COMMENTATOR.

UNITARIAN ADVOCATE.

The pages of the last Unitarian Advocate are nearly half occupied, partly by a correspondent, and partly by the Editor, in remarks upon the Spirit of the Pilgrims. After such marked attention, to make no reply would be deemed uncourteous; and yet we are restricted to little more than a page-space enough, however, for our present purpose.-As to the correspondent of the Advocate, although he evidently feels very bad now, we doubt whether he would be at all relieved, should we remark at length on his communication. As he gives us to undertsand that he has probably done with us, we shall content ourselves with saying as little as possible to trouble him.

The thing which vexes him most of all is, "the Testimony of a Unitarian Minister," published at the close of our seventh number. This is spoken of, not only in the Advocate, but in the Christian Register, as an Orthodox misrepresentation; and as a specimen of the manner in which evangelical Christians slander Unitarians. Now we have only to repeat, what we stated most explicitly in the remarks at the head of the article, (p. 391,) that this letter is not from an Orthodox source. It is, as the title prefixed to it imports, the real testimony of an aged Unitarian minister, now living in Massachusetts. It is the testimony of a man, who still avows himself a Unitarian, and who has acted with Unitarians, we believe uniformly, in the Massachusetts Convention of Congregational ministers. It is the testimony of a man who has had the most ample means of becoming and continuing acquainted with Unitarians, ever since their first open appearance in this country. Whether he has spoken the truth, or not, we pretend not to decide. The sensation which his testimony has excited, is strong presumptive evidence that it is the truth. There could hardly have been so much fluttering and smarting, if nobody had been hit.

The Editor of the Unitarian Advocate, in his number for April, denied that the Unitarian ministers of Boston had ever practised anything like concealment, in regard to their peculiar sentiments. "There was no such concealment." In our number for June, we adduced the most convincing evidence, from the lives and pens of Unitarians themselves, that such concealment was formerly practised. The Editor now admits the fact of concealment, or "that the Unitarian controversy was, at a certain period, kept out of the pulpits in our metropolis;" but alleges that this course was justifiable. On this point, we shall not dispute with him at all. The question of fact is all that we are concerned to settle. Whether or not it is the duty of a minister to declare to his people what he conceives to be the whole counsel of God, especially on subjects so vitally

interesting to the souls of men as those involved in " the Unitarian controversy," let every man's conscience-let a religious public-let the Judge of all decide. The Editor of the Advocate, in the number above referred to, denied that Unitarians misrepresent the sentiments of the Orthodox. "Having for some years," says he," habitually consulted every Orthodox publication which was thrown in our way, we confess we see no difference between what they say, and what Unitarians have said is Orthodoxy. The very creed inserted in this Spirit of the Pilgrims expresses precisely what we find represented in works en the opposite side." In reply, we quoted a great number of sentences from printed Sermon of this Editor, and called upon him to point out anything, in what he calls the creed of the Spirit of the Pilgrims, corresponding to the representations which he had made. In the communication before us, he passes over all these quotations except one, thinking it easier, we may presume, to leave them under the charge of misrepresentation, than to attempt finding anything like them in our creed or work. The single quotation which he takes up, and endeavors to defend, is that in which he charges us with holding, “that God brings men into life incapable of goodness." And in justification of this, he goes on to show what the Westminster Assembly, and the Synod of Dort, and Calvin, and Edwards, and several others have taught on the subject. But this, Mr. Editor, is not the point. What have we taught? In what part of the creed of the Spirit of the Pilgrims is it said, "that God brings men into life incapable of goodness"? Show us the passage, and then we will admit, that, in this particular, you have not misrepresented us-and that in denying the charge of misrepresentation, you have spoken the truth. But until you show us this passage, and others of similar import to those we previously quoted from your Sermon, we are bound to repeat the charge of misrepresentation against you, and to say that in denying it you have not spoken the truth. We have said in our creed, and we believe, "That, since the fall of Adam, men are, in their natural state, altogether destitute of holiness, and entirely depraved;" but we have not said in our creed, and we do not believe," that God brings men inte life incapable of goodness;" and in saying and repeating this against us, you misrepresent us, and do us an injury.

It is no uncommon thing for men, when caught and pinched so that they cannot escape, to complain of the "temper" and " language" of an opponent. Whether the complaint in your last sentence rests at all on this ground, an impartial public will decide.

PROFESSOR STUART'S COMMENTARY ON THE EPISTLE TO THE

HEBREWS.

A late number of the London Evangelical Magazine contains a Review of the first volume of this Commentary. The writer does "not hesitate" to speak of the work as the most valuable philological help, ever published in the English Language, for the critical study of that important, and in many respects difficult, book of the New Testament. In the volume before us," says he, "every topic relative to that Epistle is explored and discussed with singular minuteness and accuracy." Speaking of the "com parison of the phraseology and diction of the Epistle to the Hebrews, and of Paul's acknowledged Epistles," he says, " This comparison exhibits one of the most laborious and accurate collations, which it has ever fallen to our lot to peruse. The labor, which this part of Professor Stuart's volume must have cost him, can only be duly appreciated by those who have been engaged in similar researches."

SPIRIT OF THE PILGRIMS.

That our readers may understand in what estimation our work is held on the other side of the Atlantic, it may be proper just to observe, that two of our articles are re-published entire in the London Eclectic Review for July last; viz. the Review of the Evangelical Church Journal, in our number for January; and a Letter from Professor Stuart on the same subject, in our number for March. This event is the more remarkable, as the Eclectic reviewers, in their whole thirty volumes, have rarely selected and re-published any thing. In giving the reason why they depart from their usual custom, in re-publishing our Review of the Church Journal, they say, "The momentous interest of the topic, and the valuable contents of the article, render any apology superfluous."

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THE subject of the following discussion is obviously one of preeminent importance. It is one in which every truly Christian parent will feel a most deep and solemn interest. God has given to him a family of children. They are the objects of his tender affection, and most earnest solicitude. He is concerned for their respectability, usefulness, and happiness in this world; but much more for their eternal well being. He knows what they are by nature, and what they must be by grace; and although he cannot himself bestow converting grace, still he believes there is much which he can do, for the promotion of their spiritual interests.

In discussing the important subject before us, the following method will be observed:

I. Describe the natural state of children; or that in which education finds them.

II. Bring into view the grand object to be aimed at, in their religious education.

III. Point out the means by which this object is to be promoted. And,

IV. Urge the motives, which should influence all, who have the care of children, to be faithful to their souls.

The natural state of children has commonly been mistaken by those who have written on this subject. It has been represented as a state of innocence and virtue. Their minds have no taint of corruption; their hearts no bias to evil; their characters are sinless, and their natures pure. Consequently, there is little for education to do, but to keep them from the contaminations of the world, and preserve them in the same state of innocence in which it finds them. Or, if anything further is to be attempted, it is but to improve upon their native good qualities, and lead them onward to higher attainments in virtue and piety. But the true Christian perceives, at once, that these views of education are radically deNOVEMBER, 1828.

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fective. They might answer for the inhabitants of some happier planet, but are not at all adapted to the character and circumstances of sinful men. The natural state of children is not a pure one. They do not come into the world, and become the subjects of education, with characters of innocence and virtue. They are conceived in sin, and "shapen in iniquity." They "are estranged from the womb," and begin to "go astray as soon as they are born." They "are by nature the children of wrath." These and similar representations of the book of God accord entirely with our own observation and experience. Have any of us ever seen a child, who, when he came to an age to develope his character, did not exhibit melancholy marks of depravity? Have we ever seen one, who did not early manifest that he was more or less the subject of selfishness, pride, anger, revenge, and indeed of all the various passions of a fallen nature? And when we look back upon our own childhood, as far as memory can trace, do we not distinctly recollect that our feelings were often, if not always, wrong? We were "lovers of our own selves," and thoughtless of God, and easily captivated with the sinful pleasures and amusements of the world. We have then all the evidence which the nature of the case admits, or we can reasonably desire, that the natural state of children, in which they become the subjects of education, is a depraved state. They are "alienated from the life of God," are strongly averse to that which is good, and as strongly inclined to that which is evil.

Such being the natural state of children, let us next consider the object to be aimed at, in their religious education. If they were natively pure, the principal object of their education should be to preserve them so. But this, we have seen, is not the case. Their hearts naturally are not good, but evil; so that, retaining the characters which they originally form, they will live, and die," the children of wrath." What then is to be done? And what should be the leading object, in their religious education? Obviously, to promote, as early in life as possible, a radical, saving CHANGE in the temper of their hearts. What they need is, not so much to be amended and improved, as to be renewed-not so much to be kept from falling into sin, as to be delivered from its reigning power. And the great object to be promoted, in every part of their education, is their renewal—their sanctification—and consequent salvation.

Other objects, to be classed under the head of personal accomplishments, need not and should not be neglected. Parents may afford their children as many literary and other advantages, and may prepare them as thoroughly for respectability in the social state, as they are able. But the devoted Christian, when favoring his children with advantages of this sort, will hold up continually before them, that these are not the main object; and that, with

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