As the question respecting prayer involves the character of all those actions which are prompted by religious anxiety, and by which the inquirer would promote the interests of his soul, his attendance upon the means of grace generally, we would take still broader ground and say that the actions which spring from the mere dread of natural evil and the desire of natural good, instinctive affections, are not sinful, unless they are prohibited by a divine command, or are directed to the accomplishment of a forbidden purpose. The fear of evil and the desire of natural good, which result from our physical constitution, are no more the subject of praise or blame than the circulation of the blood. The actions which proceed from them must derive their character from the purpose to which they are directed and the law by which God has required them to be regulated. To obtain deliverance from eternal torment is not a forbidden purpose: to read the scriptures or hear them explained and enforced, to attend to the truths which God has revealed and consider the motives which he has set before us, are not prohibited actions. It is possible therefore that an unrenewed sinner shall attend upon the means of grace and not commit sin in so doing. Those who believe that every action of an unrenewed man is positively sinful, even that attendance upon the means of grace which is prompted by instinctive dread of misery,either involve themselves in the absurdity of exhorting men to commit sin; or they must discourage them from attending upon the means of grace. We are aware that they attempt to escape from this dilemma by saying that a sinner should be directed to be holy at once,-to perform every act for the glory of God. But no being can act rationally without considering the motives to action; no one can become holy, without understanding the motives to holiness, or act for the glory of God without cor rect apprehensions of the character of God and a knowledge of his requirements. If therefore the sinner is ignorant, or if his apprehensions of the character of God and duty are erroneous, they require an impossibility. They require him to be holy before he understands the motives to holiness; to glorify God before be understands his character and claims, or the service which will please him. For our own part we are not troubled with apprehensions of encouraging men to sin by exhortations to attend upon the means of grace. It is true that under the means of grace unrenewed men will probably commit sin (and whe does not); but their simple attendance upon these means for the purpose of learning their true interest and the motives to seek it, constitutes no part of their sin. This sentiment does not imply any state of neutrality. A man's ultimate purpose determines his character, and he remains of the same character until that purpose is changed; but considering the motives to change that purpose is not furthering or promoting it. In his fourth Letter, Dr. H. considers a complaint often made by inquirers "in the following words; My heart is insensible to the truths of which my judgment is convinced; I am incapable of feeling on the only matter which is worthy of emotion." He justly supposes that the complaint very often originates in a deception respecting the nature of our emotions, and a false estimate of their importance. A very happy illustration of our liability to deception, and of the influence of emotion and principle is given at pages 122, 123. A statement of human misery and wretchedness, made before two persons, may produce the following ef fects one may be touched with sympathy; and the tears which flow, may er. lead to a persuasion of tenderness of heart. The other may hear the tale with an unaltered eye, and yet think deeply. The first may shrink from entering the abode of squalid misery: and exhibit no movement of principle; while the second will devote time and care to mitigate the evils of the sufferThese are things of daily observation. So there are those who can shed tears of apparent sorrow, when the pathetic tale of a Saviour's life and death is told; while the fixed thought of others may be accompanied with unmoistened cheeks: but the feelings of the first may be" as the early dew,' while the impressions of the second are as indelible as the etchings of steel. Now which was the neighbor here? which the Levite, and the Samaritan? A difference-a most essential difference-must be admitted to exist, in both physical and moral constitution, and it should not be forgotten that while a physical weakness may lead to what is called tenderness of feeling, this ready access to tears which relieve an oppression, may prevent an abiding effect on the mind. I would not say that it is always thus: But I would not hesitate to say, that we are not always proper judges of our feelings; and that the self-jealous Inquirer is very likely to deceive himself in the judgment he passes. We agree with our author where he says, "a certain tenderness of feeling is necessary as an evidence of our earnestness; but its extent is not to be prescribed, and we cannot judge of it always ourselves. Nor is this all; apart from what I have said the same subjects will not affect constitutions of equal feeling in the same way or to the same extent. And yet they may produce the same results by apparently different means.' Ordinary minds in the examination of their spiritual state do not make the proper distinction between mere passive emotions and the choices, the active preferences of the mind; between sentimentalism and principle. Believing that religion consists principally in the affections, they place more reliance upon the emo tions than upon the decisions of the will. Though it is true that religion is chiefly concerned with the affections, yet we take the choices or preferences of the mind to be the most important class of its affections, and to constitute what we mean by the term heart, when we correctly use it in reference to our spiritual state. The choices, preferences, or purposes, of the mind, form its moral character. But its emotions depend on its physical structure, its connexion with a bodily organization, and on external circumstances over which it has no control. The enotions therefore do not indicate with any certainty its moral or spiritual state. There is no more fallacious criterion of self-examination. Another perplexity into which the mind of the inquirer is sometimes thrown, Dr. H. supposes to result from indistinct conceptions of sin; he is much agitated, he complains that he has little or no conviction. Cases of this kind are of frequent occurrence; and this seeming absurdity is presented to us of a person greatly distressed, because he is no more distressed. This perplexitý results from ignorance of two Indistinct conceptions of things. sin from ignorance of the divine requirements, in their nature or extent, and anxiety because we are not more distressed, from ignorance of the nature of conviction. The cause of perplexity points out the means of relief. We can never have clear views of our own sinfulness without a competent knowledge of God's requirements and a comparison of our affections, purposes and actions with this standard. By the law is the knowledge of sin. The anxiety of the inquirer because he more pungent distress, feels no would probably be relieved by a correct knowledge of the nature of conviction. There is scarcely any subject of such immediate interest to inquirers of which they have more vague notions. They generally con sider any distress about sin, or the unhappy condition into which it has thrown them, as conviction; and pungency as essential to its happy result. But conviction, when stripped of its concomitants and adjuncts, is simply a perception of the contrariety of our affections, purposes, and conduct to the law of God. This is followed by a painful sense of guilt, and obligation. Terror from fear of punishment, though a frequent, is not a necessary concomitant, as immediate execution of wrath may not be expected, and hope of escape may be indulged at the same time. That sense of blame-worthiness from which flows evangelical sorrow implies further, a perception of the reasonableness of the divine requirements, and of the justice and kindness of the Lawgiver. The most pungent distress which we have ever witnessed in awakened sinners, seemed to proceed from the sudden discovery of guilt and condemnation in persons grossly ignorant of the way and means of escape, or from an apprehension that the day of grace was passed, or that some other peculiar ity rendered the case of the individual hopeless. These causes of distress are evidently accidental, and by no means necessary accompaniments of conviction. The direction which is given by Dr. H. to an inquirer who complains of his moral weakness and says he can do nothing, is, we should think, liable to misconception. "True,"—I would say," you can do nothing. The Word of God has affirmed this before you admitted it; you are brought only to an experimental conviction of what you would not believe until this moment. Receive, then, more readily the converse of this truth -Christ can do all things for you. Surrender, therefore, your heart to him now, when the lesson of your own insufficiency is so plain. p. 146. If the meaning be, as we presume it is, the sinner's liability through the influence of habitual inclination and the force of temptation to fail in the performance of his resolutions, the direction is pertinent. The moment a sinner surrenders himself to Christ, and looks to him for the influence of his Spirit, the promise of God secures the necessary aid. But some might take his meaning to be, that the inquirer is convinced of an imbecility which renders it physically and absolutely impossible to keep his resolution,or to do any thing spiritually good. The direction then would be a mockery of his suffering. For the surrender of the soul to Christ is one of the greatest spiritual efforts. the very thing which he felt himself most unable to perform. The direction is undoubtedly correct, but it should be clothed in such language as will not encourage the sinner to believe that he has any other weakness than that of habitual disinclination and perverseness. In conclusion, we have perhaps, never read a book, except the Bible, with whose sentiments we could more exactly accord, and few which appear to us better calculated to be useful, than the one which has now occupied our attention. Dr. H. appears to take a common-sense view of every subject in his Letters, and these views seem to have been formed from a practical acquaintance with the matters of which he treats. When these Letters shall be known they will be esteemed an important treasure, not only by anxious inquirers, but by those who have any concern in religious instruction; and will be regarded as a valuable closet companion to the practical Christian. We have not read them with the eye of verbal criticism, yet they deserve commendation in respect to style. It has a simplicity and perspicuity which accommodate it to the condition of the unlearned, and a refinement which will delight the learned reader. Whole number of Graduates, Academical, 556; Medical, 105. The above list is as complete as we have had the means of making it. The HONORARY DEGREES of D. D. and LL. D. conferred were as follows:-by BOWDOIN, that of D.D. on the Rev. Nathan Lord, of Amherst, N. H.; that of LL. D. on the Hon. Stephen Longfellow, of Portland. DARTMOUTH, the degree of D. D. on Professor John Smith, of Bangor, Rev. Warren Fay, of Charlestown, Mass. and Rev. Noah Porter, of Farmington, Conn; the degree of LL. D. on the Hon. Charles Marsh, of Woodstock, Vt. WILLIAMS, the degree of D. D. on the Rev. William R. Weeks, of Paris, N. Y. AMHERST, the degree of D. D. on the Rev. Thomas Snell of North Brookfield, Mass. BROWN, the degree of D. D. on the Rev. Alva Woods, President of Transylvania University, and Rev. Daniel Sharp, of Boston; the degree of LL. D. on the Rev. Dr. Nott, President of Union College. YALE, D. D. on the Rev. William H. De Lancy, Provost of the University of Penn.; LL. D. on Samuel M. Hopkins, Esq. of Albany. COLUMBIA, D. D. on the Rev. Asa Eaton, Boston, Rev. William B. Sprague, West Springfield, Mass., Rev. William Hendel, Womelsdorf, Pa., Rev. William Berrian, New-York. UNION, D. D. on the Rev. Benjamin B. Wisner, Boston, Rev. Mr. Lacy, Albany, Rev. C. C. Cuylor, Poughkeepsie, N. Y., Rev. Mr. M.Masters, Duanesborough, N. Y. RUTGERS, D. D. on the Rev. Thomas De Witt, N. Y. WESTERN U. OF PENN., D. D. on the Rev. Joseph Kerr, Pittsburg, Penn. Rev. Alexander Bullions, Cambridge, N. Y., and Rev. James R. Wilon, Coldenham, N. Y. CENTRE COLLEGE, D. D. on the Rev. Jeremiah Chamberlain, President of Louisiana College, and Professor Robert Hardin, of Maryville Theological Seminary, Tenn. PHI BETA KAPPA ANNIVERSARIES. ALPHA OF CONNECTICUT,-Yale: William Maxwell, Esq. Orator. ALPHAOF MASSACHUSETTS,—Harvard: Jonathan Porter, Esq. Orator; T. J. Hedge, Esq. Poet. ALPHA OF New-Hampshire,—Dartmouth. ALPHA OF NEW-YORK,-Union: Hon. Judge Conklin, Orator. ALPHA OF MAINE,-Bowdoin: Rev. Benjamin Tappan, Orator; Richard H. Vose, Esq. Poet. CONCIO AD CLERUM, At YALE, by the Rev. Nathaniel W. Taylor, D. D.-published by request of the audience. At WILLIAMS, by the Rev. R. S. Storrs;-to be published in the National Preacher. Resignations and Appointments. The Rev. Dr. Tyler has resigned the Presidency of Dartmouth College, and the Rev. Dr. Lord, of Amherst, N. H. is elected to the office. Professor Cleaveland, of Bowdoin, has been invited to the Professorship of Natural Philosophy, Chymistry, &c. in the University of Pennsylvania. The Rev. Edward Rutledge, of Stratford, Conn., is appointed Professor of Belles Lettres and Moral Science in the same Institution. Dr. R. M. Pattison, of the University, has received the appointment of Professor of Natural Philosophy in the University of Virginia. The Rev. Samuel F. Jarvis, D. D. has been elected Professor of Oriental Languages and Literature at Washington College, Conn. Dr. John S. Rogers is elected Professor of Chymistry and Mineralogy, and the Rev. Horatio Potter Professor of Natural Philosophy, in the same Institution. Presidents of Colleges. Of the Presidents of thirty-four of the oldest Colleges in the United States, thirty-one are Clergymen, and three are Laymen. Of the Clergymen, forty are Presbyterians or Congregationalists, four are Baj tiste five Episcopalians, one Dutch Reformed, and one Roman Catholic. THEOLOGICAL SEMINARIES. ANDOVER. Anniversary Sept. 24. The Exercises, by the Senior Class were as follows: Translation of Ps. viii. with an inquiry whether this Psalm refers to the Messiah: H. Allen, Industry, Me.-The meaning of the word Gehenna, as used by the writers of the New Testament: C. N. Ransom, Marietta, Ohio.-Do the Sacred writers employ figurative language to describe the things of the invisible world? and how can it be distinguished? A. J. Leavenworth, Waterbury, Conn. --Interpretation of 2 Cor. v. 21: A. Kingsbury, Coventry, Conn.-The histor ical parts of the Old Testament considered as affording a knowledge of the human character: C. E. Stowe, Natick.-The Bible a friend to human happiness: S. Williams, Boston.-The Christian Sabbath: L. Luce, Rochester.-Mystery no objection to the Christian Religion: B. Kent, Dorset, Vt.-The doctrines of Grace promotive of Humanity: A. Blanchard, Montpelier, Vt.-The cause of Missions the cause of the Christian church: E. G. Babcock, Milton.-The resurrection of Lazarus a proof of Christianity: S. H. Fletcher, Putney, Vt.-Knowledge of human character, its importance to the Christian Preacher: J. Anderson, Hartford, Conn.-Ulric Zuingle: S. H. Stearns, Bedford.-Instruction an essential characteristic in Sermons: D. Shepley, Norridgewock, Me.-Influence of the Reformation on the cause of learning and religion: A. Stuart, Pittsford, Vt.-The influence of the preacher's work upon his own intellectual and moral character: J. L. Kimball, Lyndon Vt.-The English Pulpit in the 17th century: L. Matthews, Cornwall, Vt.-Appropriate Preaching: C. Fisk, Wrentham.The Pulpit in the 4th century: J. Spaulding, Thirley.-Causes that affect the character at the American Pulpit: H. G. O. Dwight, New-York. On the day previous, an Oration was delivered before the Rhetorical Society, by Mr. Lyman Matthews: a poem by Mr. Amos Blanchard, both members of the Senior Class: and an address by the Rev. L. Withington, of Newbury. The subject of the oration, was "The Responsibilities of the Descendants of the Puritans;"-ofthe poem, "The captive African chief:"-of the address, Originality and Eloquence. In the evening, an oration was delivered before the Society of Inquiry respecting Missions, by Mr. Calvin E. Stowe, "On the advance which is to be expected in Religious Knowledge." PRINCETON. The semi-annual examination commenced on Thursday, Sept.18. On Monday following the Rev. Doctor Green delivered a farewell dis course to the pupils: and in behalf of the Directors, conferred Diplomas on the following fifteen persons, who have gone through the whole course of study prescribed for their three years continuance in the Seminary, viz: William P. Alrich, Isaac N. Candee, John F. Cowan, William Cox, John K. Cunningham, Chauncey E. Goodrich, James Hawthorn, John D. Hughes, William B. |