healthful and nutritious portions, and in making them its daily food. Accordingly the real faith often corresponds little with that which is professed. It often happens, that through the progress of the mind in light and virtue, opinions, once central, are gradually thrown outward, lose their vitality, and cease to be principles of action, whilst through habit they are defended as articles of faith. The words of the creed survive, but its advocates sympathize with it little more than its foes. These remarks are particularly applicable to the present subject. A large number, perhaps a majority of those, who surname themselves with the name of Calvin, have little more title to it than ourselves. They keep the name, and drop the principles which it signifies. They adhere to the system as a whole, but shrink from all its parts and distinguishing points. This silent but real defection from Calvinism is spreading more and more widely. The grim features of this system are softening, and its stern spirit yielding to conciliation and charity. We beg our readers to consult for themselves the two Catechisms and the Confession of the Westminster Assembly, and to compare these standards of Calvinism, with what now bears its name. They will rejoice, we doubt not in the triumphs of truth. With these views, we have no disposition to disparage the professors of the system which we condemn, although we believe that its influence is yet so extensive and pernicious as to bind us to oppose it.

Calvinism, we are persuaded, is giving place to better views. It has passed its meridian, and is sinking, to rise no more. It has to contend with foes more formidable than theologians, with foes, from whom it cannot shield itself in mystery and metaphysical subtleties,

we mean with the progress of the human mind, and with the progress of the spirit of the gospel. Society is going forward in intelligence and charity, and of course is leaving the theology of the sixteenth century behind it. We hail this revolution of opinion as a most auspicious event to the Christian cause. We hear much at present of efforts to spread the gospel. But Christianity is gaining more by the removal of degrading errors, than it would by armies of missionaries who should carry with them a corrupted form of the religion. We think the decline of Calvinism one of the most encouraging facts in our passing history; for this system, by outraging conscience and reason, tends to array these high faculties against revelation. Its errors are peculiarly mournful, because they relate to the character of God. It darkens and stains his pure nature; spoils his character of its sacredness, loveliness, glory; and thus quenches the central light of the universe, makes existence a curse, and the extinction of it a consummation devoutly to be wished. We now speak of the peculiarities of this system, and of their natural influence. when not counteracted, as they always are in a greater or less degree, by better views, derived from the spirit and plain lessons of Christianity.

We have had so much to do with our subject, that we have neglected to make the usual extracts from the book which we proposed to review. We earnestly wish, that a work, answering to the title of this, which should give us a general view of Christian doctrines,' might be undertaken by a powerful hand. Next to a good commentary on the scriptures, it would be the best service which could be rendered to Christian 'truth.

DISCOURSE

AT THE ORDINATION OF THE REV. JOHN EMERY ABBOT. SALEM, 1815.

COLOSSIANS I. 28.

'WHOM WE PREACH, WARNING EVERY MAN, AND TEACHING EVERY MAN IN ALL WISDOM, THAT WE MAY PRESENT EVERY MAN PERFECT IN CHRIST JESUS.'

In the verses immediately preceding the text, we find the apostle enlarging with his usual zeal and earnestness on a subject peculiarly dear to him; on the glorious mystery of God, or in other words, on the great purpose of God, which had been kept secret from ages, to make the Gentile world partakers, through faith, of the blessings of the long promised Messiah. 'Christ, the hope of glory to the Gentiles,' was the theme, on which Paul, the apostle of the Gentiles, delighted to expatiate. Having spoken of Jesus in this character, he immediately adds, Whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus.'

6

On the present occasion, which invites us to consider the design and duties of the christian ministry, I have thought that these words would guide us to many appropriate and useful reflections. They teach us what the apostle preached; We preach Christ.' They teach us the end or object for which he thus preached; "That

we may present every man perfect in Christ Jesus.' Following this natural order, I shall first consider what is intended by preaching Christ.' I shall then endeavour to illustrate and recommend the end or object for which Christ is to be preached; and I shall conclude with some remarks on the methods by which this end is to be accomplished. In discussing these topics, on which a variety of sentiment is known to exist, I shall necessarily dissent from some of the views which are cherished by particular classes of Christians. But the frank expression of opinion ought not to be construed into any want of affection or esteem for those from whom I differ.

I. What are we to understand by preaching Christ?' This subject is the more interesting and important, because, I fear, it has often been misunderstood. Mány persons imagine, that Christ is never preached, unless his name is continually repeated and his character continually kept in view. This is an error, and should be exposed. Preaching Christ, then, does not consist in making Christ perpetually the subject of discourse, but in inculcating on his authority the religion which he taught. Jesus came to be the light and teacher of the world; and in this sublime and benevolent character he unfolded many truths relating to the Universal Father, to his own character, to the condition, duties, and prospects of mankind, to the perfection and true happiness of the human soul, to a future state of retribution, to the terms of forgiveness, to the means of virtue, and of everlasting life. Now whenever we teach, on the authority of Jesus, any doctrine or precept included in this extensive system, we preach Christ.' When for instance we inculcate on his authority the duties of forgiving enemies, of denying ourselves, of hungering

after righteousness, we preach Christ' as truly as when we describe his passion on the cross, or the purpose and the importance of his sufferings.

By the word Christ' in the text and in many other places, we are to understand his religion rather than his person. Among the Jews nothing was more common than to give the name of a religious teacher to the system of truth which he taught. We see this continually exemplified in the New Testament. Thus it is said of the Jews,They have Moses and the prophets.' What is meant by this? that they had Moses residing in person among them? Certainly not; but that they had his law, his religion. Jesus says, 'I came not to destroy the prophets.' What did he mean? that he had not come to slay or destroy the prophets who had died ages before his birth? Certainly not; he only intended that his doctrines were suited to confirm, not to invalidate, the writings of these holy men. According to the same form of speech Stephen was accused of blasphemy against Moses, because some of his remarks were construed into a reproach on the law of Moses. These passages are sufficient to show us that a religion was often called by the name of its teacher; and conformably to this usage, when Paul says, 'We preach Christ,' we ought to understand him as affirming, that he preached the whole system of doctrines and duties which Christ taught, whether they related to Jesus himself, or to any other subject.

But there is one passage more decisive on this point than any which I have adduced. In the Acts of the Apostles,* James says, 'Moses of old time hath in every city them that preach him, being read in the synagogue every sabbath day.' Here we find the apostle

*Acts xv. 21.