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Parker, a judicious man, a chaste writer, and a divine of the same stamp, has lately been installed pastor of the Second Reformed Dutch Church, which was formerly the Independent Tabernacle. Mr. M'Cartee, a young man of considerable promise, from Dr. Mason's school, is also, soon to be constituted the pastor of the Associate Reformed Church; and the Associate Church has lately received the Rev. Dr. Banks, a Scotch divine of unquestionable orthodoxy, famous for his Hebrew science; and one who in oriental literature is inferior only to the Rev. Samuel B. Wylie, D. D. Pastor of the Reformed Presbyterians in the city. Of two of the Baptist brethren, also, the Rev. Drs. Holcombe and Rogers, we may say that their influence is all exerted in favour of the ancient Calvinism: and concerning the Rev. Dr. Staughton, who is we apprehend sound himself, we have only to regret that he gives his name to Mr. Luther Rice, a Hopkinsian itinerant, who long delays his promised return to India. We ought not to omit the fact that the opposition made against Mr. Ely by the Hopkinsians, has been overruled for good: for it occasioned the erection of a sixth Presbyterian Church, of which the Rev. William Neill, D. D. is now pastor. He increases the strength of Calvinism in Philadelphia.

The "anti-trinitarian synagogue," to which the synod alludes in the pastoral letter, is a Unitarian or Socinian convocation in the city of Philadelphia. Though Dr. Priestley resided in Pennsylvania, yet with all his efforts, there has never been erected in the state any Socinian church, except this one. The doctor wrote an Ecclesiastical History, and his object was the propagation of those heresies for which he was an advocate; but his "Corruptions" have never been much read, and will never do much harm, because a great portion of his facts are not authenticated. He also published a small work, in which he compares the character of Christ Jesus with that of Socrates, evidently designed to elevate the character of the latter, and degrade from all pretensions to divinity that of the former. The Rev. Dr. Linn, late pastor of the First Presbyterian church in Phila

delphia, replied to Priestley's Comparison, with great force of argument; in doing which he vindicated the Calvinistic doctrine of the atonement. Priestley died in the belief of those heresies, to the propagation of which, the principal part of his life had been devoted. Shortly before his death he called his friends around him and bid them farewel, say ing that he was about to take a long sleep; thus with his last breath declaring his belief that his soul would remain in a state of unconscious inactivity, until the resurrection. He left few disciples behind him in Pennsylvania. Boston was the field which he cultivated with success, and the churches of Massachusetts are reaping abundantly the bitter fruits of his labours. The Boston clergy do not depart from the sin wherewith Priestley made them to sin. They gradually sapped the foundations of gospel truth, by mining, and are successful; while the few disciples of Priestley in Pennsyl vania, honestly avow their creed and fail. As the personal efforts of this Socinian doctor did little in the state in which he lived, so his name affords little aid to his followers, for most of his works, as well as the greater part of the philosophical opinions peculiar to them, are rapidly descending after him into the grave.

Had the Pennsylvania Socinians asked less at first, they would have succeeded better. Nearly all professors of religion are as much shocked at the principles which the Unitarians avow, as they would be with the most downright deism. Hence it has happened, that though influenced by the principle of curiosity, many people occasionally attended their church for some time after it was opened, yet their hearers now are few; except when they are visited by some learned and popular preacher from the north. Their efforts would be much more successful would they confine themselves to the Hopkinsian part of their system. They and the Hopkinsians united in attacking the pastoral letter of the synod. It is indeed remarkable that we find these parties so often together in the same array. They both assailed Ely's Contrast too, and which with the greatest severity, is doubtful.

Much more is doing for them by their neighbours in the presbytery of Jersey than they are doing for themselves.

A great majority of the ministers of that judicatory have embraced some of the northern errors. The most distinguished of these are the Rev. Dr. Griffin and the Rev. Dr. Richards. In proof of their Hopkinsianism we might quote their publications. Like their brethren in other sections of the church, the Hopkinsians of the presbytery of Jersey use their utmost efforts for the propagation of their peculiar tenets. However amiable, pious and respectable many of these gentlemen may be, the cause of truth demands, that history should speak out with plainness, and that the friends of orthodoxy should know who are for them and who against them. With all their industry, however, there is good reason to hope that they will not ultimately prevail in this state. Here there are antidotes-the theological seminaries of New Brunswick and Princeton, the former under the care of the Reformed Dutch Church, the latter, under that of the General Assembly. There is too, even in the presbytery of Jersey, a good degree of orthodoxy in the ruling elders; for not long since they united with the Rev. John M'Dowell in sustaining a trial piece of Mr. Shepherd Kollock, who advocated the definite atonement, while the majority of the ministers refused to sustain it, for that very reason.

It appears on the minutes of the acts and proceedings of the general Synod of the reformed Dutch church, published in 1800, that the subject of establishing a theological seminary had, for some time previous to that date, been in agitation, and that the synod recommended it to their people to make contributions for that object. Long before that time, indeed, the education of their youth for the ministry, had been under the direction of the general synod. In 1807 a plan for the formation of a theological institution, in connection with Queen's college, at New Brunswick, was laid before that body, by the particular synod of New York, and approved. As that college was peculiarly the property of the Dutch church, this plan met with general approbation,

and measures were taken to raise funds, which were to be entirely appropriated to the education of young men for the ministry. It was encouraged too, by the trustees of Queen's college, in which tuition had been for some time suspended. In order to raise a fund to endow a theological professorate, a collection was to be taken up in every Dutch church some time in the year 1808, and the number of the superintendants of the theological institution was fixed at nine. The college was immediately revived, but the theological department was not opened until the autumn of 1810, when the Rev. Dr. Livingston, mentioned in a former part of this sketch, commenced his course of instructions in divinity with five pupils. In the following year the number was augmented to nine.

To the general synod during their sessions of 1812, a plan of the theological school, was exhibited, in which it is required, that three years shall be the time occupied in the course of study, that the vacations shall not exceed three months in the year; that "every student upon admission to the theological school, shall produce a certificate of his membership in some regular protestant church, and testimonials of his academical attainments,"-and that "students shall be taught natural, didactic, polemic, and practical theology; biblical criticism, chronology, and ecclesiastical history; the form and administration of church government, and pastoral duties, and be able to read the scriptures fluently in the original languages." Four years is the term of study in the school of the associate reformed church in New York, but their sessions continue only during six or seven months in each year.

A considerable number of the young men in the Dutch church, who have devoted themselves to the ministry, have studied in the school under Dr. Mason, and a course in that seminary was for a time considered by the Dutch church as satisfactory. The whole force of the New Brunswick, and New-York seminaries, is employed in advancing the cause of truth. Queen's college itself has lately become subservient to the theological institution, so far that the

youth are to be considered as preparing for the ministry from their first entry into it. The eminent character of Dr. Livingston, for learning, theology and piety, are highly auspicious to the interests of orthodoxy not only in the state of New Jersey, but in the Dutch church generally, and the church at large. The number of students in this seminary on the 28th of May 1816, was fourteen; five of whom were of three years standing; five of two; and four of one. Didactic theology is at present their forte; and the church has reason to expect from this seminary sound and well instructed defenders of the faith. Yet it must be esteemed an inauspicious feature in the character of our country, that, while the schools of medicine, and the offices of gentlemen of the bar are crowded with pupils, a wealthy and powerful society, consisting of more than one hundred and sixty congregations, numbers in its theological school, under such professors as Dr. Livingston, and Dr. Schureman, no more than fourteen students, though the seminary has been eight years in operation. This divinity college would not sup ply more than five students per annum to the Dutch church, or one hundred and twenty-five, in twenty-five years; in which time, by natural increase, without making any proselytes, they will probably double their number, and require three hundred and twenty ministers, for very few of those who are now employed in the work of the ministry can be expected to be capable, at that time, of performing pastoral duty, should they be then living.

The theological seminary of the general assembly was founded in 1811, under the care of twenty-one ministers, and nine elders, as directors. The seminaries of the Dutch and associate reformed churches, stimulated the assembly to make an effort to found a similar institution. In 1805, it was recommended by that body, to the presbyteries, under its care, to attend especially to the education of young men for the ministry; and at that date they seemed to think the formation of a divinity school for the whole of their church ineligible. Except a department of Princeton college, and one at Canonsburgh, there were never before that time

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