the apostle means to assert this, appears to me as clear as any other sentiment deducible from his writings." pp. 43—45.

Obj. 6. To represesent the innocent as suffering for the guilty, is a virtual impeachment of divine equity.

Ans. "He hath made him to be a sin-offering, who knew no sin," i. e. the innocent has suffered for the guilty; 2 Cor. v. 21. "Christ hath once suffered for sins, the just for the unjust, that he might bring us to God;" 1 Pet. iii. 18. Such is the fact. Is God therefore unjust? and do the scriptures represent him to be so, because of this?

To those who disbelieve the scriptures, a greater difficulty may be presented. Children suffer on account of the crimes of their parents; nations, on account of the vices of their rulers; and that without the consent of the sufferers: if divine justice and the principles of moral government are not impeachable on this account, are they so, if Christ voluntarily, and out of pity and love, suffered the just for the unjust?

From the consideration of these objections, the last topick of his discourses, the Professor proceeds to make two reflections on the subject. The first is, that the atonement is a fundamental doctrine of the Christian system, which distinguishes it in a peculiar manner from all other systems of religion. "Other systems of religion teach the existence, attributes, and moral government of God. This does Judaism in its modern form; this does Theism; this does even Mohammedism. Other systems inculcate our social and relative duties. The religion of Hindoostan exhibits the Deity in a state of incarnation; so that even this is not in all respects peculiar to Christianity. But no religion save the Christian, exhibits the incarnate WORD, suffering, bleeding, dying for sinners; a Lamb of God to take away the sin of the world. This is at once the glory and the hope of the Christian system. This is what marks it with a peculiarity, that makes it exceedingly distinct from, and superiour to, all other systems. Give up this point, and you confound the broad line of distinction, which separates it from all else that is called religion. Suffer this sun even to be eclipsed, and the race of man is covered with gloom. Quench his glory, and we are at once involved in ten-fold more than Egyptian night; we are doomed to wander in the shadow of death, on which no morning rays will ever dawn, nor one gleam of radiance ever fall to alleviate its terrours." pp. 47, 48.

The second reflection is, "that a Saviour suffering for us, the eternal WORD, GOD manifest in the flesh, and in our nature offering an expiatory sacrifice, presents to the moral sympathies of our race, higher excitements to virtue and piety, and more powerful dissuasives from sin, than any other consideration which the Christian religion proffers." p. 48. With this reflection, Mr. Stuart closes his eloquent discourses. As he proceeds, he evidently feels the influence of the excitement which he describes; and his thoughts kindle into the most glowing language of Christian eloquence.

"That Jesus died, and died for us; that he was OUR SUBSTITUTE; that his tender compassion did take us into view individually; that he

took our nature in order to enter most intimately, most endearingly, into our sympathies, and propose himself to us under the most attrac tive form, is the view which Paul took of the Redeemer's work. He was not an isolated monument of suffering, and of God's displeasure against sinners; not merely a sign that sin could be pardoned, by which only an abstract testimony could be given, like that which the rainbow gives of God's covenant to drown the earth no more--a symbol which might have served equally well for angels or for men. No; Verily he did not assist the angels, but the seed of Abraham.' Man was the object-the only object-of his incarnation, sufferings, and death. Wherefore it behooved him in all things to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining unto God, to make reconciliation for the sins of his people. For in that he himself suffered, being tempted, he is able also to succour those that are tempted; Heb. ii. 16-18. See what pains is bere taken to represent the suffering Saviour as participating in our nature, and entering with the most tender sympathy into all our wants and woes. Is this to propose him as a mere example of suffering, cold, distant, abstract; or is it to make him such a high priest as we needed, one who can be touched with a feeling for our infirmities, having been tempted in all points as we are? Speak, ye whose hearts have been melted by a Saviour's love, and tell us. Speak, ye who live amid the horrours of eternal winter and storm; and ye who roam in deserts parched beneath a burning sun; ye who were without God and without hope in the world, aliens from the commonwealth of Israel, and strangers to the covenant of promise, speak and say, Is not this the Saviour you need? the Saviour who has cheered your desponding hearts? who has opened to you the prospect of glory? Is not this he whom your souls love? Speak, ye redeemed, encircling his throne above, and casting your crowns at his feet; is not this he who drew your souls to him by bonds of love stronger than death; which many waters could not quench, nor floods drown? Hark! I hear the notes of that song which fills all the regions of heaven with harmony. It echoes back even to this distant world: THOU WAST SLAIN, And hast redeemed us to God BY THY BLOOD, out of every kindred and tongue and people and nation, and hast made us kings and priests unto our God for ever and ever.' O for a heart and tongue to unite with this grateful, happy throng, and begin on earth the notes which we hope to sing through everlasting ages in the world above!" pp. 51, 52.

We cannot take our leave of these interesting sermons without expressing the very sensible pleasure we feel at the perfect coincidence of sentiment which they exhibit between Professor Stuart and the standard writers of our own Church. The same simple, perspicuous, and manly mode of ratiocination; the same sober views of divine truth; the same learned and critical acumen; the same freedom from strained, interpretations, and over heated and irregular fancies, which characterize our divines, are equally observable in these discourses.

What makes this the more remarkable and the more gratifying is, that Professor Stuart has arrived at this result by a method entirely independent of any assistance he might have derived from them. He has devoted himself, we have reason to believe, almost exclusively to the study of German criticks and theologians. To find, therefore, that he came out at precisely the same point with the divines of the Church of England, after pursuing a course very remote from theirs, is an interesting fact in the history of religious inquiry. When we find the ancient Christian writers both of the Greek and Latin church, the learned Protestant Episcopalians both of England and America, and the German criticks, with all their licentious and extravagant freedom of inquiry, coming to the same result as to what the scriptures teach, it must be viewed as a sublime homage of human intellect to the clearness of divine truth. Professor Stuart has drunk so deep at the fountain of German learning, that the intoxicating quality of smaller draughts has lost its influence. While following his excursive guides he has fallen into many errours; but the candour as well as the strength of his mind, has in most instances brought him back into the right path. Much were it to be wished that all who have followed the same leaders, had possessed equal penetration and equal magnanimity. We are not disposed to deprive the German criticks of any praise to which they are justly entitled. We should recommend them to the experienced divine, who has laden his bark with sufficient ballast to keep her steady amid the ever shifting winds, and contrary currents of unsettled opinions. But we honestly think that to persons unskilled in theology, many of them are productive of more injury than profit. Much of what is good in them may be found equally well expressed in English writers. What is bad is peculiarly their own, and it has a dreadful tendency to encourage the most undisciplined propensities of our corrupted nature. Professor Stuart well knows that while their philology is admirable, their theology is execrable. Many of the most learned German criticks, such, for example, as Eichhorn and Gesenius, are open and avowed infidels, who write commentaries upon the scriptures,as they would upon Homer and Virgil,equally unconcerned in both cases, whether their author speaks the language of truth or falsehood. A valuable use may undoubtedly be made of such criticks. As they are infidels they are not solicitous to make their authors speak what they consider rational. Their concessions, therefore, are often valuable in supporting the truths of the bible against those would-be Christians who strive to explain them away so as to suit their conceptions of rational Christianity. But though it may be lawful to use the censers of these sinners against their own souls, as broad plates for the covering of the altar, yet they should never be substituted for our daily service in the place of more hallowed utensils. For ourselves we freely confess that when engaged in offering incense to Jehovah, we prefer to bring forth from the temple the golden and consecrated vessels which have long been used in the service of the sanctuary, F.

RELIGIOUS INTELLIGENCE.

EASTERN DIOCESE.

Journal of the proceedings of the Diocesan Convention of 1824, held at Portland, Maine, on Wednesday, September 29, 1824.

THIS being the day appointed for the meeting of the convention of the Protestant Episcopal Church in the Eastern Diocese, the convention assembled in St. Paul's church, Portland, at 9 o'clock, A. M. The Right Rev. the Bishop having taken the chair, the Rev. Henry W. Ducachet, M.D., was appointed by vote of the members present, to act as secretary. The convention being thus organized, the minutes of the last session were read. The list of the members being then called, there were found to be present,

The Right Rev. Alexander V. Griswold, D D., Bishop.

Rev. James Morss, Rev. Samuel F. Jarvis, D. D., Rev. Isaac Boyle, Rev. Lot Jones, Rev. Henry W. Ducachet, M. D., of Massachusetts; Rev. Petrus S Ten Broeck, Rev. Gideon W. Olney, of Maine; Rev. Charles Burroughs, of New Hampshire.

The following gentlemen presented a regular certificate of their appointment to represent St. Paul's church, in this town, and were thereupon admitted to their seats as lay-delegates, viz. Mr. Stephen Waite, Simon Greenleaf, Esq., Mr. Daniel Chamberlin.

Resolved, That the convention adjourn to attend divine worship, and that they resume the usual business immediately after the religious services of the day. Convention adjourned accordingly.

Morning prayers by Rev. Mr. Morss. Sermon by the Bishop. Communion administered by the Bishop, assisted by the Rev. Mr. Morss. After which the convention met pursuant to adjournment.

Present as above. Mr John Sowdon presented a certificate of his appointment to represent Christ church, Boston, and was admitted to his seat accordingly. Resolved, That the clergy and laity of the Protestant Episcopal Church at present in the town, who are not members of this convention, be admitted to its sittings. Resolved, That the convention proceed to the choice of a standing committee for the ensuing year; and that the choice be made by show of hands on nomination.

Whereupon the following gentlemen were declared to be duly chosen, viz.

Rev. Petrus S. Ten Broeck, Rev. Charles Burroughs, Rev. Carlton Chase, Rev. S. F. Jarvis, D. D, Rev. Asa Eaton, Rev. James Morss, Rev. N. B. Crocker, Hon. D. A. Tyng, George Brinley, Esq.

Resolved, That the Rev. Asa Eaton be the chairman of the standing committee.

Resolved, That the committee appointed by a former convention to devise means for the more effectual support of the episcopate, be, and they are hereby, discharged; and that it be recommended to the conventions of the several states composing the diocese, to appoint committees for that purpose.

The committee appointed by a former convention to report a uniform system of catechetical instruction, reported in part, that they have agreed upon the following system, and recommend its adoption, viz.

That the "Church Catechism broken into short questions," the "Method of Daily Prayer," and Watts's "Divine Songs for Children," be used as the preparatory, or first course of catechetical instruction.

That "A familiar and easy Guide to the Understanding of the Church Catechism," &c. set forth by them, Gastrell's "Christian Institutes, abridged," compose the second course; and that the "Method of Daily prayer," be continued. They state that they have not yet devised a satisfactory system of instruction for the third course; and therefore, only report progress, and beg leave to sit again.

Resolved, That their report be adopted, and that they have leave to sit again. The committee appointed at the last convention to inquire into, and report, the character and situation of such clergymen of the diocese as may be habitually neglecting the duties of the ministerial office, reported the cases of two persons; one resident in Massachusetts, and the other in Maine. In relation to the gentleman resident in Massachusetts, they recommend that no measures be instituted by the convention; and with respect to the case of the clergyman resident in Maine, they advise that the convention of this state be requested to instruct their standing committee to confer with the gentleman reported, under the direction of the Bishop.

[N. B. The names were reported by the committee, but the secretary was instructed, by vote of the convention, not to insert them upon the minutes.]

Resolved, That this report be accepted, its recommendations adopted, and the committee discharged.

Leave of absence was granted to Simon Greenleaf, Esq. during the remainder of the session.

Resolved, That the convention adjourn until 4 o'clock, this day, to meet again in this place.

Convention adjourned accordingly.

Convention met pursuant to adjournment.

Present as before, with the accession of the Rev. Abraham Bronson, of Vermont. The minutes were read, and approved.

Resolved, That a committee of two be appointed to examine the demand of Mr. Stickney for printing the Bishop's address to the biennial convention of the diocese, held at Newport, Rhode Island, in 1820, amounting to $10; and that they report to this convention. Whereupon, the Rev. Messrs. Morss and Burroughs were appointed said committee.

The Bishop then delivered his Address.

Rev. Mr. Morss from the committee on Mr. Stickney's claim, reported that they had agreed to recommend to the convention, that immediate measures be taken to defray the said bill; and suggest that a subscription be had recourse to for that purpose. Their report and recommendation were adopted; and the sum raised accordingly.

Resolved, That the thanks of this convention be presented to the Bishop for the sermon delivered before the convention this day, and also for his excellent address; and that copies of both be respectfully requested for publication. Whereupon the Rev. Messrs. Morss and Boyle were appointed to wait upon the Bishop, to communicate to him the sentiments and wishes of the convention.

Resolved, That, should the Bishop comply with the request of the convention, the sermon and address be published in the Gospel Advocate.

Resolved, That the clergy be requested to read the address to their respective congregations.

Resolved, That a committee be appointed to make out an accurate account of the state of the diocese, to be presented to the next general convention, in 1826. Whereupon the Rev. Messrs. Burroughs, Jarvis, Crocker, Eaton, and Boyle, were appointed that committee.

Resolved, That the gentlemen just named be also a committee to devise measures for the more effectual promotion of religion in this diocese, and that they be instructed to report to the next convention of the diocese.

Resolved, That the next convention be held in St. Paul's church, in the city of Boston.

Resolved, That the present secretary, the Rev. Titus Strong, be continued as the secretary for the ensuing year.

Resolved, That the convention adjourn sine die, after being dismissed with prayer, and the Bishop's benediction.

The convention accordingly adjourned, sine die.

HENRY W. DUCACHET, Secretary pro tem.