man's net, to remind him of his humble origin. Being exalted to the chair of St. Peter, he laid aside the net entirely. One of his friends asking him the reason of this alteration in his practice, he replied, "peace holy Father, there is no need of the net when the fish are caught." 3. Those of us who are not thought worthy of such exalted honour are in danger of losing all our influence with a certain class of our parishoners. They believe that Doctorates are conferred as a reward of literary merit-hence a doctor is heard in one of our country congregations with the profoundest attention.While our colleges were somewhat sparing of their favours, and bestowed them only on men, venerable for their age and respected for their acquirements, the poorer sort suffered bat little inconvenience. But recently they have scattered their laurels so profusely, and have fixed them on so many youthful brows, that we find ourselves in an unhappy condition. One of my neighbours, who is more than twenty years younger than I am, has recently received a degree of D. D. from an Academy in one of the Western states. You cannot conceive Mr. Editor, how much this circumstance has exalted him, and debased me in the opinion of my parishoners. Before this, they looked on me as his superiour, and they considered him as a very small man, (as they expressed it,) but now their opinion is entirely changed. They consider him an excellent preacher, and quote his opinions, as proof positive upon any disputed point. In a conversation which I had with one of them, a few days since, I advanced some sentimeut upon a subject in theology which did not meet his approbation, and he said he would ask Dr. if it was so. I perceive, sir, that my influence is at an end with all those over whom Dr. may be disposed to exert his, and as I am one of those whom he may call a Hopkinsian, I shall never dare to raise my voice in favour of any sentiment, which does not coincide with his scheme Having pointed out some of the evils resulting from those distinctions which our Colleges and Academies have made among ministers, wil you allow me to suggest a method of cure for them. I think the only effectual cure for all the evil mentioned, will be found in the universal application of the title of D. D. to clergymen.— Some may object that this would do away the respect now derived from it. But this is a mistake; the respect would in no wise be diminished but would be conferred upon all the order, and those who are now so 66 highly favoured among men," ought to be willing, upon the principles of benevolence, to have their brethren elevated as high as themselves. A prodigious weight of influence would accrue to the ministerial character by this scheme. You cannot conceive what a difference it would make in the circumstances of some of us, puny fellows. A Doctor of Divinity can certainly do more good than a common clergyman: if he writes a book, it is read with greater interest, his opinions have more weight, and he is on the whole, much more of a man. But you will desire to know how this object can be accomplished. I would suggest several ways, any one of which will answer the purpose. In former times, some, who thought themselves worthy of this high honour, sent to Scotland and purchased a degree of one of the universities. The price was twenty dollars, and I suppose they may be had as cheap now as formerly. I would not however recommend this plan; for it would drain the country of too much money, and I think we are bound to study economy in these days. But I would recommend to some of my brethren who are already exalted, to apply to some of our colleges, in behalf of their brethren. As these honours are commonly obtained through the solicitations of friends, I think our Doctors will not refuse to intercede for their brethren, when they seriously consider the advantage which religion will derive from it. But should we fail to excite their compassion, associations may apply in a body to some literary institution of note, and request that degrees may be conferred on all the members. I think these institutions will not slight the respectful petition of a whole association, especially as they frequently confer degrees at the suggestion of an individual. But should we fail of our object at these universities, I think our request would certainly be granted at some of the Academical Colleges in the Western States. We have been told that some of these Seminaries, are in great want of funds, we can modestly inform them if they will be liberal of their honours, we will advocate their cause among our people. This hint I think will have the desired effect. But sir, I would wish to provide for the worst-If all these plans fail, I would recommend to the associations, to confer degrees upon their own members. A clergyman might at first feel some diffidence about wearing a title thus conferred; but when he becomes familiar with the sound, the feelings of modesty will wear off. The honour will be as great abroad, for whoever thinks of enquiring where a man received his degree. It only remains to be observed that the accomplishment of the object for which I contend would increase the estimation in which we are held by foreigners. It is well known that they suppose our colleges, our professional men, in a word our minds, inferiour to theirs, and they have even despised the titles we have conferred. When, however, they shall have understood, that all our ministers are worthy of receiving, and in fact have received the highest honours of Theology, their respect for our nation, and especially for our clergy must increase. I hope, sir, you will assist us in this matter, and thus confer a lasting obligation on many humble, depressed, obscure, disheartened, dejected clergymen, by helping them to reach that exalted station to which some have been advanced. And be assured that no one would feel more grateful than your Most obedient humble Servt. Keview of New Publications. Methodist Error; or Friendly Christian Advice to those Methodists, who indulge in extravagant emotions and bodily exercises. By a Wesleyan Methodist.-Trenton: Published by D. & E. Fenton. WE have read this little work, with no small degree of satisfaction. Every attempt to distinguish true religion from false, by exposing the cold apathy of the formalist on the one hand, or the wild extravagance of the enthusiast on the other; must be regarded as an attempt to subserve the best interests of man. We are no advocates for what has frequently been de nominated "a rational religion;”—a religion which "plays round the head, but comes not to the heart"-a religion which consists in observing the rules of courtesy between man and man, and paying some attention to a few external ceremonies, while it excludes from its nature every lively exercise of the affections. We believe with the immortal Edwards, that "true religion in great part consists in holy affections." We believe also that "it is good to be zealously affected always in a good thing." At the same time we entirely agree with our author, that it is an "enthusiastic notion, that grace comes so powerful to the saints as The subject of his complaint and his apology for appearing before the public, will be seen in the following extracts. "He has seen with much pain and regret some signs of enthusiasm and error crept into our church, which should have been checked by those who were our overseers in the Lord. He verily believes that they should have restrained and not fostered the unprofitable emotions of screaming, hallowing and jumping, and the stepping and singing of senseless merry airs. These bave often prejudiced true and vital religion. And because no man hath hitherto regarded these things, in this way, the an thor, however deficient in his task, is disposed to contribute his mite towards the suppression of a growing evil."—p. v. "As Methodists, we have all long known, that there has been considerable division of sentiment among us, respecting the character of our religious exercises. The more sober and steady, bave been advocates for the literal observance of "edification, decency and order;" and these we all know have always been the major part. The minor part, have been, on the contrary, very zealous for the literal prac tice of shouting, leaping and jumping, and other outward signs of the most heedless emotion. These views so diametrically opposite to each other, evince the preva lence of error somewhere: both cannot be right. That a few of such noisy christians have heretofore given Methodist meetings a character, contrary to the sense of much the greater part of the societies, we have all seen and known: because tur bulence from its nature, must sound greater to ordinary hearers, than the calmer piety of those, who as St. Paul enjoins, "study to be quiet." That part of the society too, have been not only zealous to preach and exhort to these actions and emotions, but have actually published books, to propagate their opinions and practices. "With these views of the matter, the present writer, has been induced to offer other views of the subject."—pp. 9, 10. From the conclusion of the first of the preceding extracts, it appears that the author regards the object of his censure as "a growing evil."We had been led to form a different opinion relative to this fact; but presuming that he has more extensive means of information than ourselves, we shall not venture to question the truth of his statement. We still believe, however, that within the small circle of our own observation, these extravagant proceedings are less frequent, especially in the ordinary meetings of methodists, than formerly. That they are still indulged to an extent greatly to be deplored is a fact which cannot be questioned. We have ever known that these proceedings have been discountenanced by "the more sober and steady" and (we would add) judicious of the methodist denomination; and we are happy to learn if it be indeed a fact, that these have always constituted "the major part" of the denomination. That they were discounte nanced by the early methodists, the author proves by extracts from the writings of Fletcher and John and Charles Wesley. That they are still discountenanced by the English Methodists is apparent from the following statement. "We learn from Lorenzo Dow's Journal, that "the English connection in general, are determined to prevent noise, as appears both from their conduct and from their publications in the Magazine." He further adds, "I saw Adam Clarke at the conference, in July 1806-he told me, (when speaking of the nature of revivals at American camp meetings, about which he appeared well informed, but not friendly to) that he was at first in the spirit of the great revival in Cornwall, and felt opposed to some of those who then spoke of impropriety and wild fire, but now he saw better. His mind seemed fixed to the old system ORDER. When I heard him pray in public, he grew somewhat fervent, and there began a move among the people, he then seemed to lower as if to ward off the move, to prevent a noise."—pp. 40, 41. The plan which the author adopts in the discussion of his subject is, first, "to review in general terms, the conduct, character and pretension" of those who indulge in these excesses. He secondly examines particularly "all those passages of the Old Testament which are supposed to countenance the things in question;" and then thirdly he proceeds to enquire what light the NewTestament casts upon the subject. The following extracts will show his opinion of those who indulge in these extravagant exercises. "Such persons, in my opinion, learn a habit of vehemence: they see example, and they sometimes hear of precept from those who should be their teachers of better things. If we inspect them closely, we discern that they are mostly persons of credulous, uninformed minds; who, before their change to grace, had been of rude education and careless of those prescribed forms of good manners and refinement, of which polite education is never divested-and which indeed, religion ought to cherish. They fancy, that all the restraints of conduct: viz. sobriety, gravity and blamelessness," is a formality and resistance of the Spirit: and so to avoid it, they seem rather to go to the other extreme, and actually run before it. In such cases and persons, they never seem to consider it possible that Satan may have any power or subtlety, to offer his aid in their sensations, or as an angel of light. Yet we know he can! I have seen and known several persons who have been exercised with falling down, jumping up, clapping of hands, and screaming, all in a manner to disturb the whole congregation, who could habitually when at home, live careless and sometimes trifling lives. They appeared to make religion a business of passion and emotion, and studied most to acquire, occasional frames and feelings."-pp. 16-18. "We do not observe, however, that such are more generally sanctified than their more quiet fellows; but we often have observed, that as their religion is sought for, more in the feeling and sensible signs of pleasure, than in a settled, stable convic tion of the understanding, they have been least stable when pressed under troubles and temptations. Now, a religion which is seated in the understanding, and felt in the heart, is stable, meek, quiet, gentle; and always adheres to God closest in all its extremities and trials. It seems to be a fact, that those turbulent christians too, are least charitable-They are not ready to grant excuses for those of more stable habits, and would fain draw them by their chidings into their example.-I feel persua ded, their own hearts will witness with they have never experienced, that kind of charitable forbearance commanded by St. Paul-to wit: "not to offend by their acts, their weaker brethren; nay, not so much as to eat meat (though so essential to life itself) if it offend, while the world stands."-pp. 21, 22. me, in this assertion; and further, that meetings have not been most affecting "I have remarked of such, that, their when the preacher has dwelt upon the strict holiness of our duties-such have made silent bearers; but when a zealot has chosen topics for arousing the feelings, or has shown his own, they have caught his spirit and echoed his strains."—pp. 25, 26. The following facts are given in a note, as a specimen of what frequently occurs, and as a proof, that a reformation is imperiously demanded. "We cannot easily forget the actions of H. R. among us. His feelings were a perpetual weather-cock! To day filled with the most extravagant signs of gladness; and to-morrow gloomy to despair: Yet how low he fell! Alas! to act so bigh and fall so very low! Could such a man's religion have been injured by St. Paul's restraints? Who can forget the extravagance of another preacher, who excited it in others, even at a time he was living in sin, with one who was herself a great jumper. We are indeed ashamed to remember these things, but if we conceal and forget such appalling admonitions, how shall we profit by experience!-A jumper, who was a concealed sinner, told me, after repentance, that she found a lively sensibility of pleasure in the exercise, but dreadful deadness when quiet. Here then was a sure evidence that Satan could give false joy! Now she can enjoy religion without it. Even while this note is penning-a case occurs within my own knowledge, of religious extravagance, wherein I have no doubt the actor thought herself doing God service; the Rev J. R. on Bristol Circuit, was leading his class, when coming to a Mrs. she rose up to speak her state-after declaring her sense of a glorious change wrought, she began to close it with stamping, clapping her hands, and at last jumping. In this state, as he had many others to speak to, and no time to spare, he whispered in a subdued voice, "Sister please to sit down."-At this word she fired, she shouted louder and louder, vociferating-No man shall stop me from praising God aloud! No man shall make me be still. You, Sir, are an opposer to the work of God, and I will shout his praise. The brethren then began to sing, as if to drown her voice and quiet herbut she bruited so much the more. The sequel was, the minister was obliged to give a prayer and close the meeting. At the same place, nine young members proposed to withdraw because they were hindered, as they thought, from being as noisy as they wished. Now mark! this misled woman will be set down, and they also who partook of her sensibilities; but wherein does their noisy desires differ from those who are actually countenaneed, except that they mistimed their emotions! Do these facts offer no matter for amendment? Should they not lead to some practical reformation ?"-pp. 18— 20. One argument with these people is, that to restrain their emotions would be to quench or grieve the Spirit of God. Such persons would do well in the first place, seriously to inquire, whethere their emotions are the result of the operation of the divine Spirit, or whether they are not merely the excitement of animal feeling, and the effects of an overheated imagination; or what is equally to be deplored, the delusions of Satan. "The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." What necessary connexion there is between "We are given judgment on purpose to exercise it. Paul's address to the Corinthians, shows, that even in cases where the Spirit of God gave prophecies and inspirations, for the express purpose of declaring them, they were still required to restrain them "to edification," so as to speak in turn, and one by one: and pursuing the same lesson, he enjoins them to conduct their religious worship always by the rules and the restraints of " decency and order."-pp. 22, 23. The following queries, deserve the serious consideration of those who practise, and those who countenance the irregularities, which have been specified. "Do any of these people jump or scream at home, in the street, at the affecting occasions of taking the elements of sacrament, in other churches: Are not these emotions too, quite unlike their usual manner of expressing any other joy or gladness? why the difference! In closet devotion, we should expect most of these exercises, because there we enter more peculiarly into the very presence of Deity; there too, we might be as vehement as we could, without offence to others. Let the jumpers and the screamers answer why on such occasions and with such opportunities to indulge, they can be rather silent and secret than otherwise! Why is it that for one man, who jumps or screams, there are many women; is this as if grace was equal? How is it that many instances of women who while single are conspicuous in these things, desist altogether after mar riage? Why is it, that scarce any of our preachers exercise in this way, if grace constrains? Nay, when or where did any of the apostles or fathers ever scream, or jump, or shout? Finally, how can we as avowed free agents, who are given to choose for ourselves in all things, pretend that we have not the controul of our emotions."-pp. 26-28. The following remarks are also much in point. "If it be just and right for one, two, or three, to jump and scream, to clap their hands, and thump and pat the floor, either by stamping or by stepping the music, or to see-saw their bodies to and fro, then it is right for all; and if all should once do |