In the course of his discussion, the author makes the following important remarks on the catholic spirit of the Presbyterian church:

Presbyterians ought not to have "a separate organization” for missions, because the Presbyterian church is much more liberal in the structure of its constitution, and far less exclusive in the terms of its communion, than the denominations above named, excepting perhaps the Moravians. It is the glory of American Presbyterianism that it opens its arms to the reception of all evangelical Christians. It unchurches none of the denominations who hold the fundamental doctrines of the gospel. It recognizes as valid the accredited ministry and ordinances of all such denominations, notwithstanding their great diversities of external form and order, and Presbyterians invite the members of these denominations to their communion. The constitution of our church, as well as the spirit of our profession, as Christians, invites the co-operation of all denominations, who hold the like precious faith. And so far as the American board is concerned, we are not desired to extend our co-operation beyond a few of the most homogeneous denominations. The members and missionaries of that board, are all Presbyterians, or belong to denominations in correspondence with the General Assembly of our church, who agree with us in essential doctrines, and do not materially differ from us in the general principles of their order and discipline. Instead, therefore, of inquiring why Presbyterians should be deprived of a separate organization for conducting missions, we cannot forbear to ask, why Presbyterians should desire such an organization? To be consistent with the spirit of our professions and the expansiveness of our constitution, we ought rather to regret that, on account of the impediments thrown in the way by other denominations, we are obliged to confine our associations to so small a portion of the professed disciples of Christ, in the great work of evangelizing all nations. Few, if any, can be induced to unite with us, in this glorious enterprise, excepting those who are substantially Presbyterians, and the terms of whose communion are equally liberal with our own. Why, then, should we desire to reduce to still narrower limits the circle of our influence, as a church, by adopting organizations which shall exclude the co-operation of the few denominations who are ready to unite with us?

One of the advantages of the voluntary associations is that they bring into efficient action the energies of pious laymen. It is nothing more than reasonable, that the men who contribute largely to the funds of philanthropic associations should have a prominent place in the control and disbursement of these funds. Our author well remarks:

Enlightened and liberal men, who feel their individual responsi bility of seeing that their contributions are well appropriated, will choose to patronise societies, whose agencies are, in some degree, within their own control, and whose abuses of trust and of confidence, may be reached and corrected by the very men who furnish the means of their support and efficiency. The influence of monied men, then, cannot be separated from the immense pecuniary means which are required for the conversion of the world, and the least of all dangers connected with this influence is, that those whose hearts are so warmed with love to the heathen, that they are willing to contribute largely of their means to send them the gospel, will desire to make use of their pecuniary patronage for sinister ends.

On the proposed division of the Presbyterian church the writer of the Plea makes the following forcible and very timely appeal. With it, he appropriately concludes his argu

ment:

In view of this state of things, then, we address ourselves to American Presbyterians, and ask, cannot these divisions be healed? If they have resulted from the perversion of official influence, is not that influence within the control of the church which has conferred it? May it not be arrested by the voice of her members? Has it come to this? Must the church submit to be divided and distracted by agencies of her own appointment? We put the question to all her members. We press it upon the consciences of her ministers, her elders and her communicants. Where will they draw the line which shall separate us? Imagine it cleaving asunder synods, presbyteries, congregations, churches, and families, weakening the energies and wasting the strength of both divisions of their distracted body! And what good end can our brethren hope to attain by such a measure? Instead of producing peace, it will probably increase discord; instead of promoting truth, it will probably render error triumphant: instead of advancing the interests of Presbyterianism, it will probably destroy its influence. And, then, where will be the strength of the church to sustain her mighty responsibilities in regard to the work of missions? Let our brethren, who would both call us away from other associations and divide us among ourselves, on such a subject as this, look to it, that they do not mar and destroy the work which they endeavor to promote. Our confidence, however, is strong that it cannot be destroyed. The Providence of God, in regard to the American churches hitherto, and the signs of the times assure us that he will not prosper the counsels that would divide us. We have one Lord, one faith, one baptism, and instead of being alarmed at the differences of doctrinal belief which exist among us, we ought to be thankful, that, on the essential principles of the

gospel there is so general an agreement. We are essentially one body. We have one end in view, and the principles which we maintain are such as urge us to the attainment of that end, the spread of the gospel in all the earth. And our endeavors to accomplish this glorious end, so far as they are wakened and urged by the spirit of missions, under whatever forms we may prefer to act, are sympathetic movements of one vital energy, diversified operations of one spirit, which, as far as it shall pervade the ministry, the officers and the members of the churches, will mould them, with mighty energy, into the same image. Let both parties in the church cherish this spirit, and minor differences will soon be lost in the ardor of the enterprise and the hope of glory.

A dispensation of the gospel is committed to the churches of this land; and it cannot be that American Presbyterians, amid all the light which is concentrated upon the present age, and upon the destinies of this country, will be allowed to lose sight of the high vantage-ground on which God has placed them for the sake of all other nations, or long to forget how much they are debtors to the whole world. We beseech our brethren, therefore, who would divide the church, on such grounds as we have considered, to pause in the midst of their excitement, and reflect on their responsibilities, in common with us. The eyes of all nations are upon us, and the hope of the world, under God, hangs upon our determinations. And we are rich in the treasures of experience; history has recorded her long story for our instruction; the results of the wisdom of many ages have come down to us, while he who is Head over all things to the church is, in a special manner, lifting up his standard in the midst of us. All things are ready for decisive action, and the circumstances of the times, as well as the spirit of our profession, urge us to press every advantage and improve every talent. We have confidence in God, therefore, who has ordered all these encouragements, and placed us under these responsibilities, and waked in the minds of so many thousands among us, the spirit of missions, that he will not suffer us to be torn asunder by the influences which are diverting the minds of so many of our brethren, as we think, from the right ways of the Lord. To him we commit this most momentous interest, and urge our brethren, who adhere to the principles of the adopting act, to use with the utmost discretion, the liberty which the constitution of the church guaranties to all its members and ministers; and "by pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, and by the armor of righteousness, on the right hand and on the left," endeavor to avert the calamity which threatens us, and "to keep the unity of the spirit," throughout our communion, 66 IN THE BOND OF PEACE.

ARTICLE XIII.

REVIEW OF WISEMAN'S LECTURES.

Twelve Lectures on the Connection between Science and Revealed Religion. Delivered in Rome by Nicholas Wiseman, D. D. M. R. S. L. Principal of the English College, and professor of Oriental languages in the University of Rome. Andover and New York: Gould & Newman, 1837, 1 vol. 8vo. pp. 404.

PERHAPS one way in which the prejudices of members of the Romish church against the protestant faith may be removed, and the conversion of that church from her errors effected, is for Protestants to exhibit a spirit of candor in respect to the literary productions of Roman catholics. Protestants sometimes show a narrow-mindedness and bigotry in this matter, which must be any thing but favorable to the cause which they have at heart. Can any good thing come out of Italy or Austria, is the almost instinctive inquiry? Can catholic Germany furnish any literary production which is worthy of protestant patronage, or which is not tinged with some lurking poison? We heartily deprecate such a spirit. We welcome any contributions to literature or science, come from what country, or religion, or college they may. There is but one literary republic. In the field of intellect and taste, all are fellow-laborers. It is surely time for Protestants utterly to abjure that self-complacent spirit which looks with a jealous eye, or which makes war, on every thing out of its own pale. There are Roman catholic writers of the present century, living and dead, to whom the whole literary and christian world are under obligations. The biblical labors of Jahn at Vienna and of Hug at Freyberg are known throughout Christendom. Scholz of Bonn has completed a very learned and valuable critical edition of the New Testament. Schlösser is one of the ablest historians of the age. Alber, Ackermann and Molitor are not unknown in sacred literature. Stolberg has genius and erudition. Frederick Schlegel's labors will not soon perish. In Italy, Rosellini is carrying away the palm from all the investigators of Egyptian antiquities.

To these we may now add the name of Dr. Wiseman.

Though not, perhaps, likely to be particularly distinguished for original study and research, yet his labors in condensing, systematizing, and illustrating the thoughts and discoveries of others are of great value. He was born in Spain of English parents, about forty years ago. He has charge of twenty or thirty young Englishmen at Rome, who are preparing for the service of the British catholic church. He has within a few years published a learned work, entitled: "Horæ Syriacæ, seu commentationes et anecdota res vel literas Syriacas spectantia." In 1836, he published, in London, a number of Lectures on the Doctrines and Practices of the Roman Catholic Church.*

The Lectures in the volume before us were drawn up for private instruction, and read by Dr. Wiseman as an introductory course to the study of theology. In 1835, they were repeated to a large and select auditory. His object is to show the correspondence between the progress of science, and the development of the christian Evidences. He treats of revealed religion alone, without entering the field of natural theology. A principal part of his task is to show, that the very sciences, whence objections have been drawn against religion, have themselves, in their progress, entirely removed them. The early stage of many of the sciences furnishes objections to religion, to the joy of the infidel and the dismay of the believer; consequently many discourage these studies as dangerous; in their advance, however, these sciences first remove the difficulties drawn from their imperfect state, and then even replace them by solid arguments in favor of religion. Hence, it is essentially the interest of religion to encourage the pursuit of science and literature, in their various departments.

The subject of the first two lectures is Ethnography, or the classification of nations from the comparative study of languages. It is also known by the name of Linguistique, and Comparative Philology. Dr. W. first gives a compendious history of philological ethnography, including the labors of men now dead, and the researches of living authors. The result seems

The following are the Contents: 1. Introduction-mode proposed; 2. The Protestant rule of faith; 3. The Catholic rule of faith; 4, and 5. Church Authority; 6. Success of Protestant Missions; 7. Success of Catholic Missions; 8. Headship of Peter, and supremacy of the see of Rome; 9. Church Authority; 10. Penance-confession; 11. Penance, satisfaction-purgatory; 12. Worship of angels, saints, relics; 13, 14, and 15. Transubstantiation.