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good evidence of piety, they soon had to sacrifice the pungent preaching of the divine word. The majority of the people soon began to desire "smooth words" from their preachers; and this was the fruitful source of Socinianism.

The discourse concludes with a warm, close and powerful address "to the hearts and consciences" of the hearers to decide fairly, and conscientiously, and in view of all consequences, on the point which had been discussed, whether the evangelical system be not manifestly the faith once delivered to the saints."

We exceedingly regret, that notwithstanding the length of this article, we have been obliged in giving an analysis of Dr. Beecher's discourse, to reduce it nearly to a meagre skeleton. The spirit, and force, and happy illustrations of the author, and the strong points of view in which he places the truth, are almost wholly lost. But we still hope that what has been said, will so indicate the train of reasoning, as to be useful in itself, and to induce many to give the whole sermon a careful perusal and it is not for us to understand how this can be done, with a fair and honest mind, without producing a conviction that what is called the liberal system, possesses no one discriminating feature of "the faith once delivered to the saints," that it is consequently false in itself, and must be fatal to all who build on it their hopes for eternity.

The style and manner of Dr. B. appear to us admirably adapted to his subject and purpose. His language is not in all cases minutely accurate, but it is clear, copious, manly, free, and spirited. It is the language of one who is familiar with good writers, and practised in composition; but who in writing is intent on things rather than on words. Such compositions are always pleasing; and for pulpit addresses are perhaps the best of all. As a disputant Dr. B. has few equals. We are curious to see how the Socinian

corps, on which his attack has been made, and with which he is surrounded, will attempt a defence; or whether they will attempt any defence. We hope, as this sermon is published under a copy-right, that the printer who holds that right, will send a good supply of copies into the south and west; where they are scarcely less needed than at the head quarters of liberality itself, which, as every body knows, are established in the

east.

A Sermon, delivered in the Second Presbyterian Church, in the city of Pittsburgh, on the occasion of the Organization of the Mission Family lately sent by the Board of Trust of the Western Missionary Society, to the Ottoway Tribe of Indians. By the Rev. Obadiah Jennings, A. M.

Zech. iv. 6, 7.-"This is the word of might nor by power, but by my Spirit, the Lord unto Zerubbabel, saying, not by saith the Lord of Hosts. Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain: and he shall bring forth the head stone thereof with shouting, crying grace, grace unto it.”

In the introduction of this discourse the preacher shows "that Zerubbabel was but a type of the Lord Jesus Christ," who hath laid in Zion "a stone, a tried stone, a precious corner stone, a sure foundation." He therefore infers, "that the words of the text have a special reference to that spiritual temple, or house of God, which this same mighty Redeemer, through many ages, has been building thereupon. He is that great Zerubbabel, whose hands have laid the foundation of this house, and his hands shall also finish it."

The preacher proceeds to show, 1. "That this work has ever been carried on, and will eventually be completed, not by human might or authority, but by the Spirit of the living God." In discussing this point, a

judicious and clear distinction is shown between the use of means, and their inherent efficiency. That means

are ordinarily employed, and that it is our indispensable duty to use them, but that it is God alone who crowns them with success.-That it is by the mighty power of his Spirit, and by his immediate operation, that, in every instance in which it takes place, the human heart is renewed and sanctified. That the providence of God, moreover, orders or overrules all events, and with a reference ultimately to the extension of his kingdom in the world. From these principles, the speaker urges the diligent and active use of all proper means for extending the gospel, and the duty of looking to God, and trusting in Him, to render them effectual.

In the 2d division of the subject, Mr. Jennings shows "that we are not to expect that this work will be accomplished without opposition." He remarks, that "in no period of the history of fallen man, was there ever commenced a work of genuine benevolence, or indeed any undertaking in pursuance of the will of God, that did not excite the hostility, and meet the decided opposition of the world." This opposition was made to the building of the temple, to which the text refers, "although the enterprise was begun according to the word of God, and in pursuance of the edict of the most powerful monarch then upon earth. So it is now, and ever will be, till the great Master builder of the temple shall bring forth the head stone thereof with shoutings, crying, grace, grace, unto it." He then very pertinently illustrates this point," by the opposition that is now making to the several missionary societies in our country, who are endeavouring, through the operation of the churches, to send the inestimable blessings of the gospel, together with the blessings of civilization, to the benighted inhabitants of foreign lands, and especially to the heathen tribes on our own borders." On the subject of this part of his discourse, the author refers to an extended note inserted at the close, in which he combats powerfully the objections which are made to

missionary enterprises; and refers to the speech of-we know not whom, except that he was a member of congress, "against the missionary cause, and the command of the Lord Jesus Christ." An inquiry is instituted, in this part of the sermon, into the true cause of this opposition; and it is traced to a real cordial hatred of the cause itself, and of the effects intended to be produced.

In the 3d division of the subject, the preacher proposes to show," that no opposition which can be made, will prevent the progress and final completion of this spiritual temple." "Who art thou, O great mountain? before Zerubbabel thou shalt become a plain." "What! could not they who thus opposed the rebuilding of the temple, supported by the might and power of the Persian empire, prevent a small and apparently insignificant remnant of a people, that had been scattered and peeled, from carrying on and completing a work, which, in the view of their opponents, was so execrable? And why? The Lord of Hosts was with them.-The mighty God of Jacob was their refuge. In the Lord Jehovah, in whom they trusted, is everlasting strength. Hence then, we are led to the certain and cheering conclusion, that no opposition which can be made to the erection of that spiritual temple, which is now arising in Heathen lands, will avail to interrupt its progress, much less to prevent its final completion." The speaker, after shortly illustrating and confirming this pleasing truth, concludes with an animating address to the missionary family, and to the society by whom they were employed.

The discourse is, in all respects, creditable to its author. It is appropriate throughout. It is well reasoned. The strain of it is eminently serious and evangelical. And we rejoice to find that our western brethren are pursuing the great object of evangelizing the heathen, with a zeal, and an understanding of the subject, and an ability to confound, if not to convince gainsayers, which

promises well; and which we hope is the presage of success to their most benevolent and praiseworthy undertaking.

A Sermon delivered in the Presbyterian Church, Washington, Pa. September 2, 1823, on the occasion of the Designation of the Rev. Ludovicus Robbins, to the work of a Missionary to the Heathen, and to the Office of Superintendent of the Mission among the Ottawa Indians. By the Rev. Andrew Wylie, A.M. President of Washington College. To which is appended the Address and Instructions of the Board of the Western Missionary Society delivered to him on that occasion.

Luke xiv. 23.-" And the Lord said

unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled."

It appears that in something less than a year after the sending out of the mission family, at whose organization the discourse reviewed above was delivered, "the Board of Trust of the Western Missionary Society" were prepared to ordain and appoint to his office, a superintendent of their interesting Indian establishment. It was on this occasion that the president of Washington College deliver ed this able and excellent discourse. "The Christian religion," remarks the preacher at the outset, "is distinguished by the magnitude and extent of its requisitions, as well as of its blessings. It claims the control of our whole persons; the disposal of all our time; and the use of all our possessions. The interests which it discloses are such as completely to engross the attention, and to put all our powers into the most vigorous operation. It demands the government of our social, as well as of our private principles, and presenting before us a sphere of benevolence large as the world and lasting as eternity, it impels us to action, with an urgency that admits of no delay, and a devotedness that forbids every reserva.

tion. Its Author, if acknowledged at all, must be acknowledged as absolute and supreme, our Lord and Master.'"

After this follows a short exposition of the parable from which the text is taken; and it is concluded with affirming that "the Gentiles are meant in reference to whom the direction contained in the text is given-Go out into the highways and hedges, and compel them to come in." The nature of the compulsion mentioned in the text is then explained. In speaking of this, Mr. W. says "None surely can understand the application of physical force. Nor can it mean those tortures which superstition and bigotry have sometimes employed, to enforce compliance with their arbitrary dictates. It is altogether of the inoral kind.

So we speak of cogent arguments, and of a person's being constrained by a sense of duty." The author remarks that this language, however, is never used except when He then shows from scripture, that there is opposition to be overcome. such an opposition exists naturally in every human heart to the demands of the gospel; and that to overcome this opposition, "appears to be the precise object of the compulsion spoken of in the text. It is important, therefore, to inquire what are the elements which enter into the composition of this compulsion, or moral force, which we must bring to bear on the minds of the heathen, in order to compel them to come into the church of God. The chief of them are sincerity, authority, example, and kindness. Truth supported by these auxiliaries is irresistible." The preacher argues in a manner at this last position; but we cannot folonce close and popular, in favour of low him farther than to say that he derives his arguments from experience and from scripture; from the constitution of the church; from the effects of a proper religious education; from that order of means which the Great Head of the church has appointed for her edification, as well as for the conviction and conversion

of sinners; from the requisite qualifications for the gospel ministry; from the character and teachings of

the Saviour himself; from the manner in which the apostles taught and acted; and from the principle on which the injunction is grounded"Let your light so shine before men that others seeing your good works, may glorify your Father who is in heaven." Here Mr. W. meets and combats the foolish notion, that the compulsion of which he had been speaking, "interferes with that freedom of opinion which should be allowed to all in matters of religion." He shows that this notion really goes to forbid the use of all means whatever, in communicating religious instruction. He next answers the objection," that to ascribe so much to these elements of instruction is to make religious belief a mere matter of sympathy." He admits that "this is, in part, true," and then shows, in a very striking manner, that it is the law of our nature that we should be influenced by sympathy; that when rightly directed, it is and ought to be a powerful agent in favour of morals and piety; that it is from sanctified sentiment, or what they have experienced of the power of divine truth on their own hearts, that unlearned pious people derive the evidence, and the best of all evidence, that the scriptures are the word of God. He then remarks that it must be observed, that all he has hitherto said, relates to "instruments and means-not that the happy result is to be considered as the proper effect of any power belonging to means and instruments, exclusive of the agency of the Holy Spirit in, and with them" but that "while we are putting into full and vigorous operation all that power which belongs to the means that God hath directed for the conversion of the heathen, we are then warranted to look for success. While we compel them to come in, they will be brought; and when many shall run to and fro knowledge shall be increased.""

In the II. division of the discourse, the speaker proposes "to inquire how we are to bring the efficacy of this moral compulsion to bear upon

the heathen." We could wish that our limits permitted us to give extracts from this part of the subject, which is handled in a very able man

ner.

But we can do no more than mention the topicks from which Mr. W. derives his arguments and appeals. (1) "We must show to the heathen that we ourselves, do sincerely believe in the doctrines of that religion which we would offer to them." (2) "It is not enough that we take measures to send a preacher or preachers of the gospel among the heathen: we must take measures to send the gospel itself to their hearts, seconded and urged by practical demonstrations of its influence on our own." This we think is only an extension of the former particular, and would better not have been numerically separated from it. But there is here a very powerful presentment of interesting and important truth. "Finally-in all our efforts in the missionary cause, we must unite the influence of love, with that of sincerity, authority, and example."

Mr. W. next shows that a missionary spirit has a powerful reaction on those who cherish it, so that "the vigorous prosecution of measures for extending the blessings of the gospel abroad, has been the most effectual means of multiplying its trophies at home." "The hypocrisy and self-deception," of those who oppose missions, is made in this part of the sermon to stand out in such bold relief, and is so exposed in all its nakedness, as really to excite both indignation and pity. Some of the most plausible objections to missions are afterwards stated and replied to in detail-Such as that "the time for the conversion of the heathen has not yet come; that missionary operations cannot be prosecuted to advantage, till the differences of opinion which prevail in the church are done away; and that there is a great want of success in the missionary operations of the present day." Each of these objections is most triumphantly repelled; and the discourse is then closed with some

remarks which we have not else where met with, and a short exhortation to the suitable discharge of the duty which had been explained and recommended. The remarks to which we have referred, are in substance these that in every age of the Christian church, there has been something peculiar to "try the sincerity of the professed followers of Christ. For many ages it was persecution. In the present age it is the pressing demand for missionary labours and contributions. Here lies our trial. Here is that which will put our sincerity to the test."

On the whole, we have to say, that after all the missionary sermons we have read, and they have not been a few, we have read this with pleasure, and think that it classes among the best we have seen. It is not declamatory. It is made up of argument, and yet it is warm, and in some instances vehement. It exhibits evidence that the author has attended far more to the operations, or to what some would call the philosophy of the human mind, than is apparent in most discourses of a similar kind. Yet there is nothing abstruse, or very abstract; and all is made to bear on the point discussed naturally and happily. In characterizing the style of this sermon, we should say that it is simple, perspicuous, and nervous. The sermon is accompanied with an ADDRESS AND INSTRUCTIONS to the REV. MR. ROBBINS and other members of the missionary family,

then and previously sent out on the mission." This address it appears was "prepared and delivered in the name and on the order of the Board of Trust of the Western Missionary Society, by the secretary." The name of the secretary is not mentioned, but we know that the office is held by the Rev. ELIJAH P. SWIFT, and that he has been second to no one in zeal and activity, in all the concerns of this important mission. We have not room to give even an analysis, or epitome, of the address. We can only say that, unlike some addresses on such occasions, it does not rest in vague and general directions, and pathetick exhortations. It descends to particulars, details the missionary duties with precision, and points out plainly the path to be pursued in almost every circumstance in which the missionaries can be placed, and on the occurrence of difficulties which they may have to encounter. At the same time, it is eminently both affectionate and pious. We have learned with lively pleasure, that there is a flattering prospect of success in this mission; but that, like most others, it is in great need of funds. We hope that the friends of missions will not suffer it to languish for the want of support. The members of the society by which it has been organized, are considerably advanced toward the frontier; and may reasonably expect aid from their brethren in the more central and wealthy districts of our country.

and chronomical parts are no less peculiar ; the hammer which is balanced and turns on a pivot, strikes the internal limb of the bell, and is so easily put in motion, that eight ounces of power is sufficient for that purpose. The machinery of the whole is surprisingly simple; it requiring but two wheels to continue the operation eight days without a renewal of the pow. er-three will do this a year, and four will perpetuate its motion a century. Ease, strength, and uniformity are striking characteristics in all its movements.

Two