repose, after the fatigue of their march, The cypress is in the first order of American trees. Its majestick ftature, the ftateliness of its trunk, lifting its cumbrous branches towards the skies, the delicacy of its colour, and the texture of its leaves, fill the mind with mingled emotions of pleasure and of awe. From its mighty branches hang ftreamers of long mof, which float in the wind; and on its lofty top the eagle builds his neft, and the ftork finds a resting place. p. 53.

The mocking-bird is the fweetest chorister of the feathered race, without excepting even the nightingale. While it poffeffes the power of imitating the notes of other birds, it equals that charming fongfter in the peculiar melody of its own ftrain.

But the mocking bird mingles action with its fong, and its measured move ments accompany and express the fucceffion of its emotions. Its prelude is to rife flowly, with expanded wings, and foon fink back to the fame spot, its head hanging downwards. Its action now correfponds with the varied nature of its mufick If the notes are brifk and lively, it defcribes in the air a number of circles, croffing e.ch other; or it afcends and defcends continually in a spiral line. If they are loud and rapid, it with equal brifknefs Яaps its wings. Is its song unequal? It flutters, it bounds. Do its tones foften by degrees, melt into tender ftrains, and die away in a pause, more charming than the sweetest mufick? It gently diminishes its action, glides fmoothly above its refting place, till the wavings of its wings begin to be imperceptible, at laft cease, and the bird remains fufpended and motionless in the air." pp. 54-5.

ART. 7.

A sermon preached in Providence, at the ordination of Rev. Henry Edes, A. M. July 17, A. D. 1805. By John Eliot, D. D. pastor of the New North Church. Boston.

Ubi autem sapientia cum religione inseparabili

nexu cohæret, utrumque verum esse accesse

est; quia et in colendo sapere debemus, id est scire, quid nobis et quomodo sit colendum, et in sapiendo colere, id est re et actu, quod scierimus, implere.

Lact. de vera sapient. cap. 3, Providence. Carter. p. 40.

ORDINATION discourses seldom fail to interest the hearers for whose particular benefit they are intended. The occasion naturally leads them to recur to past scenes, to recollect past instructions, and to view with anxiety and hope their opening prospects. There is indeed a combination of circumstances favourable to both the eloquence of the speaker and the feelings of the auditory. The sermon, however, which is the subject of our present remarks, independently of time, place, and incident, is an excellent perform

ance.

It is judicious and appro priate rich in sentiment; brilliant in remark; serious and evangelical. Yet it is not faultless. The learning of its author is sometimes unnecessarily displayed. Its method is not, as it ought to be, so lucid, as to be plainly perceived by the careful hearer without the aid of either promise or recapitulation, Its transitions are not easy; its wit is obnoxious to misapprehension, and therefore may possibly exasperate and some of its similies are so confused and so trite, as to serve neither for illustration nor embellishment; for then only, when sparingly and aptly used, are rhetorical figures "like apples of gold in baskets of silver."

The sermon is founded on Luke x. 18. After some general remarks, explanatory of the text, Dr. E. traces the progress of christianity in the world. He then ably describes the duty of its preach ers, and indicates the various means by which their mission may be most successfully accom→ plished. With pointed satire and with holy zeal he combats the sneers and doubtings of the unbeliever on the one hand; and on the other he forcibly descants up

on the injuries, which pure chris tianity sustains from the false fervours of ignorant and fanatical exhorters, who mar the beauty of religion, who clothe that angel of peace in a demon's dress, and under the pretence of piety seek on ly a support in their idleness, and a cloak for those disorders of which they are the occasion. After exposing these opposite evils, and showing them to be extremely injurious to the progress of undefiled religion, he concludes with the usual addresses to the candidate and the church. To the first he is affectionate, to the last respectful.

The charge by Rev. Dr. Lathrop is paternal and instructive; and the right hand of fellowship by Rev. Dr. Kirkland contains hints on the exercise and display of christian charity, on which christians of every name would do well to meditate.

ART. 8.

mind with proofs of God's existence. He displays the nature and duties of civil society. He shows the superiority of civilized to sav. age life. He remarks upon the necessity of subordination, labour, and union in a community, and of a firm and steady government to the prosperity of a people. He speaks of the advantages of divine revelation, and closes with a striking summary of the a priori arguments in favour of a future state.

Dr. Lathrop is a writer who is always filled with his subject, and who gives to every subject he touches a high degree of interest, His style is simple, perspicuous, and forcible. He communicates much matter in an easy manner, and performs more than he prom, ises. We regret that so good a sermon, as the one we have described, should not be impressed on better paper and with a better type, and that its punctuation and orthography should be sadly im perfect.

ART. 9.

A discourse delivered before the members of the Boston Female Asylum, Sept. 20, 1805, being their fifth anniversary. By Wil liam Emerson, minister of the first church in Boston. Russell & Cutler, 1805. pp. 30. Text, Matt, xxiv. 13.

THIS discourse is introduced by a text, which is perhaps more ap propriate to the circumstances of this charitable institution, than any other in the whole compass of the sacred writings. The delicacy and elegance of the compliment it conveys must have been peculiarly grateful to the members of this society, and have excited a degree of expectation, which, we dare to say, was not disappointed in the

progress of the discourse. The connexion of the text is well illustrated and applied; the observa tions follow from it without labour

or constraint.

Though the Female Asylum has been generally approved, still there are some benevolent and judicious men, who have been doubtful of its ultimate tendency, and have therefore been less unreserved in their commendations, than our author. We do not say that he has been immoderate in its praise; but we suggest to his consideration, whether he has not expressed himself with too little caution, when he compares to the avarice and envy of Judas the motives of those persons who may persist in condemning the design of this institution?" The friends of the Asylum, however, have found in the preacher an eloquent advocate, and, but for the exceptions just mentioned, an enemy might almost be made a

convert.

The word "reciprocity" is hard ly admissible, and the phrase "empyrean heavens" is rather above the heads of common audiences.

We extract the following specimen of the writer's style and man

ner.

The fubject alfo fuggefts a fine leffon on the effect of commendation. How fweet is the voice of praife! It is neceffary to the young, it is exhilirating to the old. There is none fo high as to be above, and none fo low as to be beneath its influence. To repofe under the shade of the laurel, we fee the ftudent wafting his conftitution before the lamp, the ftatefman denying himself eafe, and the victorious general braving death in a thoufand forms. Let us however diftinguish the applause of the fickle multitude from the calm approbation of the wife and good. The firft is unworthy the pursuit of man or woman, the laft is an ornament of grace, of which the most modeft christian is permitted to be ond; it is a crown of glory, which the

humbleft chriftian may be proud to wear. This alone is genuine honour; it is the worth. It is fometimes in poffeffion of natural and well ripe fruit of genuine the humble cottager, as well as of him who figures in the walks of publick life. This is that good name which is better than precious ointment, and rather to be chofen than great riches. To a perfon confcious wildom, and terminate in private happiof merit, whofe actions are guided by nefs, publick utility, and the honour of religion, how grateful the commendation of a difcerning friend! It is like the precious ointment, which was wont to moiften the head of the Hebrew priest, and to perfume his facerdotal veftments. Or it may be likened to the dews, which copiously defcended on the hills of Hermon, quickening the progress of vegetation, and clothing them with luxuriance and the reward of beneficence. And it and beauty. It is at once the stimulus is a reward which we cannot, without doing violence to the best feelings of the heart, refrain from bestowing. As like begets like, love begets love. It is impoflible to behold a high degree of na It is equally impoffible to witness an act tural beauty, and be filent in its praife. of fincere generofity, and not feel a fentiment of complacence for the agent. It is immaterial whether the action be done for our advantage, or that of our neighbour. Jefus would have commended a fimilar action in Mary performed for any other man; and he would have praifed the fame deed performed for him by any other woman.

What a beautiful

encomium is here paid by our master to his worthy friend! Who will henceforth doubt if love of honour, within moderate limits, may be juftified? It is manifest that Chrift here fanctifies a defire of glory, and confecrates it to the practice of virtue. Verily I fay unto you, wherev er this gufpel fall be preached throughout the rubole world, there fall alfo this, that this roman bath done, be told for a memorial of ber. Bleffed Jefus! We this day help to make thee a true prophet. In thefe ends of the earth we verify thy words. Yes, thou excellent woman, who anointedft with precious ointment the holy faviour of the world, at the distance of eighteen centuries from thy death, we publish thy beneficence with joy and gratitude, Though no ftatue is erected to thy fame, thy bounty hall yet be had in everlasting remembrance: without the aid of brais,

manner.

ART. 9.

A sermon, preached at the ordination of Rev. Charles Lowell to the pastoral care of the west church and congregation in Boston, Jan. 1, 1806. By Eliphalet Porter, pastor of the first church in Roxbury. Annexed are The charge, by Professor Ware; and right hand of fellowship, by Mr. Buckminster. Boston: Belcher & Armstrong.

THE chief entertainment of an ordination sermon is to be found in the addresses at the close. The preceding matter resembles the half hour, which is spent in the drawing room before dinner it is irksome; but a good-natured and civil man, if he does not attend to it with delight, will endure it with patience, sensible that a half hour, "though it may be tedious, cannot be long," and that the feast, which is to follow, will compensate him for his mental fatigue. Mr. Porter is an entertainer who deserves our thanks; for whilst he has interested and pleased us in the conclusion of his discourse, he is neither long nor dull in the introductory part. His text is, "Sanctify them through thy truth; thy word is truth;" and the two divisions of his subject are, " I. It is by means of truth, that God sanctifies mankind. 2. The word of God is the truth, by which this important purpose is effected." The three extracts which follow

I will not assert, that the knowledge of the truth and the practice of righteousness are inseparably connected; and much less, that the latter is always in exact proportion to the former. But is is a fact, which I believe will not be denied, that they have been associated in a manner, which could not have been the result of accident. A history of the progress and state of religious knowledge, in the various ages and countries of the world, would be found a valuable index of their state of moral improvement.

To search the scriptures, in order to acquaint ourselves with their meaning, is our indispensable duty. When we engage in this employment, we must take

with us our reason and conscience. These are essential to our understanding the written word of God. Without their light and aid, we cannot proceed a step a interpreting the sacred scriptures; but shall be led into errour and absurdity, by the first metaphor, or figurative expression that occurs.

The successor of a Mayhew and a Howard ought not to content himself with low attainments in knowledge and goodness. This flock have been accustomed to substantial food, and must not be fed with chaff. They will require knowledge and understanding; or in other words, doctrines and precepts, founded on plain scripture and common

sense.

'The charge, by Professor Ware, is such as we should expect from the decent and correct mind of its author. It is destitute of ornament, and contains little novelty. But as ornament would be misplaced in an authoritative exhortation, and novelty could not be obtained, without deviating from the model which St. Paul has given, these circumstances, we think, entitle it, not to censure, but praise. In the following passage, Mr. Ware, without insisting on any doubtful qualifications, points out, in concise terms, the endowments, which a candidate for ordination ought to possess. We give it as a specimen, not only of his style,