lends his ear, should spread out beneath his eye the page in Cesar's Commentaries, where that warrior describes the habits of the ancient Britons. 'Dear Sir,' I hear the tyro say, ' if I construe this paragraph correctly, the old Britons were as brutal savages as I ever heard of. To say nothing of the shocking cruelty of their religious rites, what loathsome scenes must* domestic life among them have furnished! A tyger's den must have been a sort of paradise, compared with a Briton's hovel. But pray, Sir, who taught the Britons better? By what means were they led to give up their bloody rites? How did they acquire a relish for the refined joys of the well regulated fireside? In reply, could Judge H. avoid directing the young inquirer to the exertions of Christian missionaries? Would he not think it right, to let the apostle Paul explain the method, which the ancient missionaries pursued in their efforts to reform the pagan world? And would he not thus find himself insensibly led to the foot of the Cross? There, the words of the Apostle would fall with impressive weight upon the ear; "I determined" in my official labors "to know nothing, save Jesus Christ and Him crucified."+

Perhaps, during his forty years of general reading, Judge H. may have" occupied and amused himself," for some leisure hour, with the history of missionary efforts among the Greenlanders. With his "generous" feelings, he could not fail to be delighted with the happy change in their character and condition, which under God resulted from these efforts. And did he notice by what means this change was wrought? He did not surely start back from this point, for fear of pricking himself with the thorns of theological controversy. He may know, then, that those doctrines, which are "accessible to all men," were urged long and earnestly on these poor savages, without any valuable result. He may know, that the happy effects which were wrought at length in their character and condition, were most manifestly and undeniably produced, through divine grace, by " the profound doctrine of atonement by the death of Christ." He may know, if he will take the trouble to inquire, that wherever practical Christianity has prevailed, the world over, it has owed its prevalence, under God, to the influence of this and kindred doctrines. Wherever these doctrines are withheld, practical religion withers and dies. The fruits of holiness grow on no soil, which has not been wet with the blood of atonement. "We preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness; but unto them that are called, both Jews and Greeks, Christ the power of God and the wisdom of God."

You have often been told, my dear friend, that the men, whose authority seemed so much to awe you, whatever they might know

Cesar Com. L. 5. sec. 14.

+1 Cor. 2: 2.

1 Cor. i. 23, 24.

on other subjects, knew little of the Bible. But to you it appeared incredible, that grave men would confidently affirm and promptly deny on ground which they never had explored. But this, on his own showing, Judge H. has done, and done without a blush. In one breath, he tells us, that about these things," he reads nothing, he affirms and denies nothing, he knows nothing." In the next, as if giving solemn judgment on this subject, he declares, "I consider religion to have nothing to do with theologians!" Thus he makes a leap in the dark. What child ought to be moved by such authority? He "knows nothing, affirms nothing, denies nothing;" and yet affirms that there is no connection between theology and religion! And in this rash and reckless manner, not a few men of mighty name, publish their opinions, and pass their judgement on religious matters. Many of them know as little about the truths, peculiar to the Gospel, as the Brahmins of India. Yet they speak great swelling words of vanity" about things, of which they are profoundly ignorant; and expect their authority will sway the entire community around them!

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And here, you will pardon me if I say, that you are in danger of being led astray by the authority of names. You have been wont to regard the opinions of such men as Judge H. with great deference. You hear him speak contemptuously of religious inquiries and theologians. For many reasons, his views are grateful to your feelings, and "convenient" to your wishes and designs. And as on many other subjects, you know, that these men examine the points they speak of, before they pronounce their judgement, you are in danger of taking it as granted, that on this point also, they act a part no less reasonable. Let the acknowledgement of one of their number put you on your guard. What are Judge H.'s views worth on subjects, of which, he owns, he "knows nothing?" Examine for yourself. And remember, that then only can you hope to "find the knowledge of God," when you "search for it as for hid treasures."*

Judge H. must blot his paper with the old slander, that religious controversy hath sanguinary tendencies. From such doctrines as atonement by the death of Christ, he starts back with horror, lest he should be plunged into some river of blood, which such controversy has originated. And what if wicked men have made the Gospel the occasion of bloodshed? Is this a sufficient reason why you and I and Judge H. himself, should not study the Gospel? Has infidelity no sanguinary tendencies? I have nowhere seen so much of a relentless, persecuting spirit as in the very men, who adopt, as expressive of their views, the letter of Judge H. While they profess to be equally indifferent to all kinds of religion, they lose no opportunity of spitting out their venom upon what I regard

* Prov. ii; 4, 5.

as the religion of the Bible. Our Judge himself can sneer. He can curl his lip and point his finger at "the few who persuade themselves, that they have the saving secret, the immortal panacea!" Was it an "impious conceit," then, in the Son of God to cherish and express the conviction, that "few" would find the way to Heaven?

But, ob, these rivers of blood!-Young Napoleon demands of Methernicht; Pray what is the meaning of the words liberty and freedom? Among my mother's papers I saw a strange book, once belonging to the Emperor my father, about all men being created with equal rights. What is the import of such lan

? You present an inquiry,' the Austrian minister replies, about which I read nothing, I affirm or deny nothing, I know nothing. I profess not to understand the principles of liberty; and I know that much wiser and stronger men have come to no understanding about them, after centuries of learned and intolerant disputation, in which rivers of blood, as well as ink, have flowed in support of this savage and unchristian warfare. I mix not in such strife. I consider human happiness to have nothing to do with the advocates of freedom.' The royal boy bows to the authority of the wily minister; well satisfied with a decision so clear and well-grounded!

The "Register," you say, treats Judge H. with great courtesy. True. The manner in which Unitarians defend Christianity against the attacks of such unbelievers, reminds me of an expedient, resorted to by an old acquaintance, for the purpose of retaining a due influence in his family. Whenever he overheard his wife and daughters determining how any matter should be disposed of, he would embrace the first opportunity to propose, as of his own mind, the very arrangement which they had originated.--In much the same spirit, our Unitarian confessor approaches the learned unbeliever. In a suppliant tone, he begs leave to inquire, whether he may not be a Unitarian instead of an infidel. I hear him say; 'Do you reject the doctrine of the Trinity? So do we. Do you deny Divine honors to the Son of God? So do we. Do you refuse to believe that there is any Holy Ghost? So do we. Do you claim for man a native character free from any spot of guilt? Not more earnestly than we do. Do you look with aversion and disgust on the doctrine of regenerating grace? We cordially sympathize with you in relation to this subject. Do you regard an eternal hell as a figment of affrighted fancy? So do we. Do you ask, how we can deny such doctrines when they are clearly taught in the Bible? We no more believe in the plenary inspiration of the Bible than yourself. Why then should you expose yourself to the odium which avowed unbelief incurs, when our

* See Christian Register, Vol. 9. No. 16.

communion-table furnishes a retreat, where you may cherish your infidelity under the milder name of rational Christianity?'-Will our learned Judge avail himself of an expedient, so ingenious, appropriate, and safe?

My dear friend, will a new name change the qualities of a confirmed character? Let us remember, that we have to do with a holy God, one who cannot be deceived, and will not be mocked. Whatever it may cost us, let us ascertain his will, and secure his favor.

Yours, &c.

REVIEWS.

1. PUBLICATIONS OF THE AMERICAN EDUCATION SOCIETY. 2. PUBLICATIONS OF PRESBYTERIAN, BAPTIST, AND EPISCOPAL EDUCATION SOCIETIES in the United States.

3. EXAMINATION OF THE REVIEW OF THE AMERICAN EDUCATION SOCIETY: Published in the Biblical Repertory at Princeton, N. J. With a Postscript. By Moses STUART.

THE interest which Education societies-such as those to which reference is made at the head of this article-are now exciting in the church, connected with the extended influence which they are destined to exert, justly claims for them the particular attention of a religious periodical. And the reason why this great theme, so rich in materials and so interesting in detail, has not found a place on our pages before, is not because we have paid no attention to it, or have deemed it of secondary importance. The present position and aspects of this cause, now especially urge it upon our attention, and seem to threaten us with rebuke, if we continue silent.

We begin with presenting a brief Historical notice of the origin and progress of Education Societies.

A society of this description was established in Bristol, England, in 1686, by the donation of Mr. Edward Terrill of that city. Before 1700, it seems that the students, who received its patronage, were placed under the care of ministers in different places. About twenty-five years ago, another Baptist Education Society was formed in England, called "the Northern Baptist Education Society." The Society at Bristol, in 1824, had assisted 120 men in their preparation for the ministry. We are not informed of the existence of any other societies in England, or on the continent,

especially for this object, unless it be the Moravian Church, which is indeed an Education Society, but altogether of a different structure, and for more general purposes, than those institutions, the history of which it is our design to trace. It should not be overlooked, however, that there are sundry provisions and foundations for the support of indigent candidates for the ministry, in the Universities of Great Britain, and the continent. The several Dissenting Academies in England are also, to a very considerable extent, Education Societies. Distinguished individuals, in that country, like the Thorntons, have done much in this way for the promotion of truth.

"In the United States, for a long period, pious and indigent young men have been assisted at the different Colleges and Seminaries of learning. In 1807, the Theological Seminary at Andover was founded. Very valuable pecuniary assistance, in many ways, has been furnished by the founders and patrons of this Seminary, in preparing young men to be preachers of the Gospel. The same is true of the Princeton, Auburn, and other Theological Institutions. The first Education Society in the United States, which has come to our knowledge, was formed in the vicinity of Dorset, Vt., in 1807. The Religious Charitable Society of Worcester County, which operated in part as an Education Society, was instituted in 1811. In 1813, a society was formed, embracing the counties of Plymouth, Bristol, and Barnstable, Mass., called the Benevolent Education Society. This society, within a few months, has become Auxiliary to the American Education Society.

"The Massachusetts Baptist Education Society was formed in 1814. In 1818, a Protestant Episcopal Education Society went into operation at Washington, D. C. In 1820, the Connecticut Baptist Education Society was organized. The Baptist Education Society of New York has been in existence twelve years.' The above named societies have done well in the cause they have undertaken, and we believe are constantly increasing in resources and efficiency.

In 1805, the General Assembly of the Presbyterian Church in the United States, took special order on this subject, and enjoined it upon the particular attention of their numerous Presbyteries. And we have reason to believe, that the Presbyteries have not been unmindful of their duty. In 1819, the General Assembly organized a standing committee, or Board of Education, which, besides their immediate influence between the Assembly and Presbyteries, reported twenty-four beneficiaries under their care in 1825; nineteen in 1826; eighteen in 1827; nineteen in 1828; and eighteen in 1829. This Board was re-organized in 1829, and has now become an important institution. It publishes a Monthly Register, is at present assisting more than forty young men, and promises great efficiency in the common cause.