is no such thing as political integrity in contradistinction to moral integrity :— that nothing which is morally wrong can be politically right. Intrigue and crooked policy may sometimes secure present success and temporary elevation. But this success is transient as the flight of the meteor, which calls our attention only to witness its fall. Character will find its level. Virtue will be honored with reputation and esteem; and the dereliction of principle will be visited with shame and contempt. The crafty and over-reaching statesman will inevitably lose that very fame for which he treads many a devious path; and instead of securing permanent applause, will consign his name to ignominy and execration. It matters not to what lofty and undisputed ascendency he may rise, or within what ramparts of power he may intrench himself; the days of his reputation are numbered; the prophecy of his overthrow is delivered.

Nor is moral principle less indispensable to national than to individual prosperity. National virtues secure with unerring certainty true national glory; and national vices are followed by a train of national calamities......... But in the absence of moral principle, what safeguard is there for the rectitude of fair and just dealing between man and man, and between nation and nation? What is there to prevent the eternal principles of right and the plain virtues of honesty and integrity from being sacrificed at the shrine of a time-serving expediency? What is there to curb the impetuosity of passion, or the cravings of cupidity? If Philip of Macedon deemed no city impregnable into which he could introduce an ass laden with gold, must not a political community look for safety to the conservative influence of a lofty and uncompromising morality? General knowledge among our citizens is essential to the perpetuity of our free and happy republic. But something more is necessary. An individual may know his own interests, and yet miserably sacrifice them at the bidding of some licentious passion. A man in public life may know the best interests of his country, and yet treacherously betray them. To knowledge there must be added virtue.

'No political of literary Institution which discards the influence of moral and religious principle, can expect the blessing of Almighty God. Gentlemen, I would not hope for the prosperity of this University, for whose welfare I come to toil, unless it be reared on the broad and deep basis of christian principle. While, therefore, the teachers of this literary Institution inflexibly refuse to descend into the arena of political strife, or of theological controversy, let them make it their first and last aim to serve their country and their God. Let them lead their pupils not only to the waters of Castalia, the resort of the Muses, but also to "Siloa's brook that flowed fast by this oracle of God."

And if the noble and dear bought heritage of our freedom is to descend an undiminished patrimony to our children and our children's children, it must be by the agency of principles which bring the retributions of a future world to bear upon the destinies of the present. For myself, I look to religion as the ark in which our liberties are to be preserved; not by an unholy alliance of Church and State, but by the bland and reforming influence of this religion on the manners and morals of the community, on the hearts and the lives of our citizens.

"This religion, which we regard as the Palladium of our freedom, is in its genius republican. It teaches the doctrine of equal rights and privileges. It is not limited like the ancient pagan religions, to a few of the noble and learned who may be initiated into its mysteries. It addresses its mandates alike to rulers and to people, to masters and to servants; and carries its consolations and hopes alike to the cottage and the palace. It commands its teachers to announce its glad tidings in the hearing of every rational creature. It acknowledges no privileged aristocracy. The philosopher and the peasant, the man of letters and the man of business, are equally called to bow to the supremacy of its au thority.' pp. 15-18.

Transylvania University is under the control of the Legislature of Kentucky. A great majority of the people, if we mistake not, are more or less closely attached to the Baptist Denomination; so that both justice and sound policy required that, other qualifications being equal, a man of this Denomination be preferred as the head of the Institution; and the more so, as the Presbyterians have a

college of their own at Danville in the same State, and the Roman Catholics, at Bardstown. The people of the West in general, and our churches in particular, have much cause to rejoice in the acquisition of such a man as President Woods, who, there is every reason to believe, will merit the confidence and support of all sects and parties, by toiling faithfully to make the University a great and common blessing. Our brethren, we trust, will be mindful of their obligations, and do their duty. We hope it will be seen, in Kentucky and elsewhere, that we can be relied upon as the firm and efficient supporters of literary institutions of every rank, from the infant school to the highest, when we are permitted to participate duly in their government and their advantages. Let us remember such institutions in our prayers, and especially those where our own brethren are called to instruct. Our children or others, on whom, under God, rests the hope of the world, are there receiving impressions for life and for eternity.

The Christian Contemplated in a Course of Lectures: By WILLIAM JAY. 8vo. pp. 382. Boston Lincoln & Edmands, 1828.

THE author of these Lectures has long been known to the religious public as a popular preacher, and as the author of several works well adapted to do good. The general character of his former publications is conspicuous in this. No man, we think, who is a lover of goodness, can rise from the perusal of the Lectures, without an increased attachment to the gospel-without fervent gratitude for a system of religion so fitted to man's wants, whether he be regarded in his individual or his social capacity, as a resident in this world, or as a candidate for immortality, as encompassed with infirmities and sins, or as destined to a state of evergrowing excellence and happiness.

The views of religion presented in these Lectures are well proportioned. The author does not disesteem any part of the economy which God has appointed for man. In his regard for the soul, he does not overlook man's animal nature; in his concern for the claims of the Deity, as Creator, Benefactor, and Governor, he does not forget the claims which man has upon his fellow man. There is no exclusive attachment to any one part of divine revelation; when his purpose requires the mention of any doctrines, they are clearly exhibited; when precepts are required, they are enforced; if warnings are called for, or reproofs, or consolations, they are dealt out in suitable measure. Mr. Jay endeavors to form his instructions on the model of the sacred writers; hence he appears to be solicitous only in regard to the subject in hand; he does not seem to be at all fettered by the technicalities of theological language; or by an effort to maintain an exact conformity in sentiment and expression to every iota of a favorite system. Some excellent ministers seem to be perpetually

afraid of producing a suspicion, that some of their representations are inconsistent with others; and by their unseasonable restrictions and explanations, they almost entirely destroy the force of scriptural truth. As illustrations of this remark, every one can recollect the manner of various preachers in respect to the subjects of human dependance and human agency, of the certain salvation of believers, and the alarming warnings which are addressed to them. Now the sacred writers do not appear to have felt any difficulty on these subjects, and why should modern preachers? True, every preacher of the gospel ought to be able to show that these varieties of instruction are perfectly consistent with each other, or at least are not inconsistent; or if this cannot be done, he ought to be able to vindicate his manner by direct reference to scriptural use; else he will betray a lurking apprehension of inconsistency, which will palsy his best exertions. If explanations must be made, let them be made with a due regard to time, and place, and persons, and other proprieties; but never let them be so introduced as to blunt the edge of the preacher's weapon. Some hearers there are indeed, who will not be satisfied with any method on these subjects; and we fear that even some Christians are so wedded to certain phrases and ideas, and have accustomed themselves to so contracted views of certain religious subjects, as that even apostolic usage, (did they not previously know it was apostolic,) would displease them. But let the minister of Christ take heed to himself and to his doctrine; let him reprove, rebuke, and warn both saint and sinner with all fidelity and kindness; he will thus commend himself to every man's conscience, and both save himself and them that hear him.

In these remarks, we do not intend an unqualified commendation of every thing in these Lectures. As there are dangers on the right hand and on the left, and as the middle path is not entirely free from difficulties, it would indeed be strange, if there should occur nothing to which we must hesitate to subscribe.

The perusal of Mr. Jay's work, cannot fail to impress upon ministers the utility of variety and connexion in their public instructions. In common congregations, the subjects of religion are not new; scarcely any subject can be introduced which will not, in the memory of many, revive Sabbaths long since passed by, when they were addressed on the same subject. In regard to many hearers, the object of the preacher is, to confirm them in well-known and acknowledged truths; to render interesting and impressive truths which have long been familiar; and to endeavor in various ways to extend the influence of acknowledged truths into all the departments of life. A minister of a tolerably well furnished mind, may not at first feel the need of connected instruction, because his station is to him a novel one. There is a freshness in the subjects adapted to the pulpit, which renders them interesting to himself; and each man's peculiar manner of arranging and expressing his thoughts, will render him for some time interesting to his people. But by and by, the charm of novelty will cease.

When

subjects of deepest interest to the preacher have been presented again and again, there is danger of their becoming trite, and of his fearing that his people regard them as trite, at least in his manner of presenting them. The preacher fails to produce in every mind the same feeling of interest which he has himself had; and thus he becomes discouraged; and discouragement has an unhappy influence upon his powers. After a few years of pastoral labor, if he has studied and preached without regard to connexion, he may find in himself a feeling of exhaustion; he must not be surprised if some of his hearers complain, that his productions are dry. The influence of a minister's studying and preaching at random is alike injurious to himself and to his people. It is very seriously to be apprehended that such a habit will issue either in not studying at all, or in running over so many books, (for there will not be investigation of any subject,) as will prevent him from establishing any well formed conclusions, and will render his mind rather a resemblance to chaos, than a well arranged storehouse of valuable materials. On the contrary, should a minister deliver to his people a judicious series of sermons on the doctrines of the Bible, on the duties pertaining to the various relations of life, on the parables, on the biographical accounts in Scripture; should he distinctly set before them the Saviour in various attitudes; should he unfold the principles which actuated the first disciples in the actions ascribed to them; should he give connected instruction on the promises and on the threatenings of the Bible, and on numerous other extensive topics that might easily be named; who does not see that his own intellectual resources would become vastly improved, that he would continually engage in his labors with the freshness of new delight, and that an incalculable amount of intellectual and moral improvement would be imparted to those whose privilege it might be to enjoy his ministrations? True, such a course would require much thought and investigation; and would leave but little time for light and careless reading. But for what is a man called into the ministry? For what are the spiritual destinies of immortal beings intrusted to him? If any man's heart fail him in view of mental labor, let him not burden any church with the expense of helping him to eat, and drink, and make a respectable appearance; let him beware lest he incur the dreadful reproach, "thou wicked and slothful servant!" The ministry is not a barren profession, unless a man chooses to make it so. The subjects which it presents for instruction and moral advancement, are so various and extensive, that the longest life cannot exhaust them.

The method of studying and preaching, now recommended, may appear at first sight to be severe; but after a short trial it would become easy, for it would be highly interesting; and it would, in its prosecution, present many new views which would incidentally furnish matter for other discourses, not immediately connected with the series; besides its influence in strengthening all the powers of the mind, and continually exercising the invention.

The work before us, is a Course of Lectures, in which THE CHRISTIAN is contemplated in twelve different respects: in Christin the Closet-in the Family-in the Church-in the World-in Prosperity-in Adversity-in his Spiritual Sorrows-in his Spiritual Joys-in Death-in the Grave-in Heaven. The Preface abounds with valuable instruction; and is well worthy of repeated perusal. In this the author adverts to that state of feeling which may induce some professors of religion to censure the work as not being sufficiently copious on topics of doctrine; or as seeming in their apprehension to impose upon the necks of Christians an oppressive yoke of practical obedience. He clearly shows, that while the New Testament discloses a system of divine grace, it also discloses a system of human duty. The man who separates these two, puts asunder what God has joined together. Privilege and duty are inseparably connected. Nor should Christians be left destitute of positive instructions respecting matters of duty, on the assumption that "the grace of God will teach people all this." Mr. Jay well remarks, "the sacred writers never left these things to be taught by the grace of God, without instruction." "The grace of God will incline and enable us to do all this; but it is the Bible that teaches."

In this part of the volume, the author also exhibits a few rules which he thinks should regulate the style of pulpit performances. Utility should be the preacher's grand object. He ought not to be intimidated and checked by fearing to impair the dignity of the pulpit; he ought not to be so solicitous for niceness of composition and address, as to prevent the love of Christ, and of souls from bearing him away, and losing himself in the effort to save souls, and to hide a multitude of sins. "An officer in the midst of action, will be all occupied in urging and completing the conflict-What should we think of him if he turned aside after a butterfly, or showed himself at liberty to mind and adjust his ring, or his dress?" The truth is, those individuals in a congregation who are able to appreciate good writing or speaking, if they possess the benevolence and the judgment which would render their favorable regard worth the seeking, are the very last who would consent that the instruction and salvation of the people, should thus be sacrificed at the shrine of vanity. Genuine feeling and ardor are great excellencies, and produce deep impressions; they throw petty failures into the shade. The preacher needs not be coarse; he should endeavor to be correct and methodical; but let him not "sacrifice impression to correctness," and "effect to nicety of endeavor."

The subjects of religion need to be made plain. The preacher is appointed to teach. He best endeavors to accomplish the design of the ministry, who, without coarseness of expression or illustration, makes his thoughts level to common understandings. Young preachers sometimes appear to think, that their abilities will not be perceived, unless they exhibit something unusual and almost unintelligible. But never should it be forgotten, that the years which ought to be devoted to education, will have been quite misapplied, unless they result in making the individual more in