God. In the stillness of the evening he feels the all surrounding influence of divine power. When he mixes with the throng in the business of the world, an eye which cannot be eluded seems to pierce into his employments, a hand which cannot be entangled unravels all his motions, and lays open his progress. The integrity of such a man is sure and unimpeachable. You may build upon it as upon a rock of granite. His conversation is that of one talking upon oath-his witness is in heaven, his record is on high.

Who can describe the consolation which is found in being able to appeal from the false and cruel judgments of men to the decisions of him who knoweth all things; to fly from the peltings of calumny, and shelter one's self in the secret place of the Most High; to escape from the suspicions and treacheries of man, and lean upon the unfailing promises of God; to seek relief from the false opinions of those we love, by pouring out at the feet of an impartial God the secrets of the soul, crying, like Peter, "Lord, thou knowest all things, thou knowest I love thee!" On the other hand, when the wicked attempt to flee from the observation of Omniscience, how vain is the attempt! Follow the guilty man in his restless wanderings. See him plunging into the crowd and bustle of the world, as if he thought he might be unobserved in the confusion; but in vain; an eye seems to follow him, and to mark him out from among the throng. He resolves to seek for rest by remov

ing from the scenes of guilt and remorse. He takes the wings of the morning, and flies to the uttermost parts of the sea; but he finds evidence that God was there before him. Is there no one of the innumerable worlds out of the reach of an offended God? The guilty wretch tries the experiment. He rushes, O God, out of this world, makes his bed in hell, awakes, and "behold thou art there!"

An indescribable interest is thrown over the doctrine of the omniscience and omnipresence of God, when considered in connexion with the judgment which is to follow. He who now observes every determination we form, will be himself our Judge. Every moment is the testimony taking under the eye of heaven which is to acquit or condemn us hereafter. Nothing less than Omniscience perpetually exercised, is capable of deciding upon such mixed characters as ours, and of assigning to the infinite multitude of moral agents unchangeable places of abode, without confusion and without injustice.

To the man who believes in the constant presence and superintendance of Deity nothing is uninteresting. All history is a roll, inscribed with the name of God. When he sees how unexpectedly and how easily events rise out of events; how intimately every thing is connected with all other things by innumerable links and dependencies, when the counsels of the prudent are perplexed, and the predictions of the discerning are falsified, how inestimable to such a man is the assurance, that there is ONE BE

ING, to whom all this is plain, who discerns the end from the beginning, who explores the future with greater ease than we read the past, and who not only comprehends in his instantaneous survey the grand events of every period; but is concerned in every motion, however inconsiderable, in the system of nature.

It is difficult to conceive how the sentiment of supreme love to God can be maintained with that intensity which the language of scripture requires, except in the mind of one who is accustomed to view God in every thing, to see, and hear, and feel his presence as habitually as he perceives by his senses the objects which surround him. In this manner whatever attachments such a man may feel to his friends, his children, his country, or his favorite pursuits; the idea of God, as the author of all he enjoys, is so inseparably connected and completely mingled with all his thoughts, that in loving them he loves their author; and every separate affection unites and coalesces in the all-embracing idea and sentiment of affeetion towards God,every where present and doing good. This is the

summit of Christian excellence, the perfection of Christian piety.

But if in the universe of which we make a part, there exists a Being who fills all space, who possesses all power, whose goodness has no bounds, whose discernment cannot be eluded, whose will cannot be thwarted, and whose existence cannot be terminated; what person can or ought to reflect, without trembling, that he has lived a year, a day, of his rational life, regardless of this mighty Spirit, or that he has engaged in any enterprize or indulged any passion, in which the idea of such a Being was insupportable or alarming!

Let us then always commit ourselves and one another to God, by the spirit of Christian prayer, as to a faithful Creator; beseeching him to lead us safely through the temptations, the darkness and confusion of the present state, to a region where we shall enjoy his unclouded presence; and where the mysteries of his providence shall be unfolded and he be seen "from seeming evil still educing good," "and better thence again, and better still, infinite progression." B.

In the Christian Observer for March 1815, we have a Review of "A brief account of the Jesuits," in which is given a striking description of the principles of that order of men, and of the mischiefs done

by them in former ages. In our sketch of Ganganelli, in Number nine of the last Volume, we stated the fact, that he abolished the Institution of the Jesuits.

But notwithstanding the infal libility of popes, they can con

tradict each other. It now appears that, August 1814, the present Pontiff published a bull to restore what his predecessor had abolished. This bull probably occasioned the "brief account of the Jesuits." The Review of it is able and interesting. It contains much information respect ing the dangers to which society will be exposed by the revival of such an institution. Towards the close of the Review there is a passage which deserves particular notice at the present time.

"It is a curious fact" says the Reviewer, "that at one period almost every celebrated divine in Europe was more or less ocsupied with plans for the union of the various churches of Christ: whereas now all ideas of confederation appear to be extinct. The world seems calmly to have settled down to the conclusion, that harmony and alliance are impracticable; that the seamless coat of Christ, having been once rent, is to be rent forever; that the religion of love is to be a religion of permanent dis

cord.

"Now we will freely own, that when our eye is jaded by the almost ceaseless contemplation of the discordances and jealousies of this pugnacious world, we are apt not seldom to turn aside and to refresh ourselves with the contemplation of that happier state of things, to which we trust we are advancing. We seem to diseover in the pages of prophecy, in the improving liberality of the age, in the gigantic operations of the Bible Society, in the universal distribution of the oracles of truth, that spirit at work by

which the alliance of the churches of Christ is to be accomplished. The key note appears to us to be struck, and we expect sweet notes of universal concord to follow. The foundation stone seems to us to be laid, and we expect to see the temple of union arise.

"In this state of things we are exceedingly jealous of any institution which lags very far behind the spirit of the age; which preserves, as a sort of relic, the temper and bigotry of older days; which threatens to retard the march of mind, and to drag us back into those regions of prejudice and intoleranee from which we imagined ourselves to have escaped. And such an institution,in our humble opinion,is Jesuitism. If an instrument is wanted, which may at once quench the flame of charity, throw us back in the career of ages; sow the seeds of everlasting division; lay a train which is to explode in the citadel of truth, and overturn her sacred towers, we venture confidently to affirm, that Jesuitism is that instrument."

the

Let the reader now pause, and substitute the terms the proposed Ecclesiastical Tribunals for Institution of Jesuitism, and ask himself these questions: Have not Christians on this side the Atlantic some reason also to be "exceedingly jealous of any institution which lags very far behind the spirit of the age," in our region; "which preserves, as a sort of relic, the temper and bigotry of older days; which threatens to retard the march of mind, and to drag us back into those regions of prejudice and

intolerance, from which we imagined ourselves to have escaped?" Do we need "an instrument, which may at once quench the flame of charity, throw us back in the career of ages, sow the seeds of everlasting division, lay a train which is to explode in the temple of truth and overturn her sacred towers?" If so, what institution can be better adapted to such a purpose, than the proposed Ecclesiastical Consociations?

The pope, in vindication of his conduct in reestablishing the institution of the Jesuits,declares, "that he should deem himself guilty towards God, if amidst the dangers of the Christian republic, he should neglect to employ the aids which the special providence of God had put in his power, and if, placed in the bark of St. Peter, and tossed by continual storms, he should refuse to employ the vigorous and experienced powers who volunteer their services."

Are better reasons than these given in favor of Consociations? We are not disposed to impute to our brethren, who are longing for such an institution, either the principles or the practices of Jesuits. But we think the pope is under a mistake, if he supposes the revival of Jesuitism will be any benefit to himself, or to the cause of religion; and we think the advocates for ecclesiastical tribunals are under a similar mistake.

They would perhaps do well to consider, that if the churches or the clergy of any sect have a right to form such tribunals in support of their own opinions,

the privilege is common to every sect in every age; that had such tribunals been formed in this state but fifty years ago, in support of the opinions which were then deemed orthodox, "the march of mind" must have been retarded, or some of those, whe are now in favor of the tribunal, would probably have been exposed to censure, deposition, and disgrace, or to a course of "hypocritical concealment" and duplicity, to avoid reproach and condemnation; that the tribunals they are so anxious to establish may prove as snares and traps or fetters to their own children, whose "march of mind" may propably detect some errors in the creed of their self-confident fathers; and that it is possible some other sect may become the majority in this state, and by following the example of these advocates for tribunals, cause them to eat of the fruit of their own way, and to be filled with their own devices. There is a tide in human affairs; and human opinions and parties are liable to the caprice of fashion. What is popular at the present time may not be so ten years hence. But parties in religion, as well as in politics, are too prone to imitate the bad examples of each other, and to feel justified in retaliating injuries. A system of intolerance and usurpation is a dangerous engine in the hands of party zeal. Popery was once in a state of childhood, as harmless as a consociated tribunal would be among us; but it grew to such a monster in size, that it retarded "the mareh of mind," and occasioned

an awful eclipse of gospel light. We very well know that the good of the church is the professed object in the attempt to establish Consociations. We also know that such was the professed object of the pontiff, in reviving the society of Jesuits-of Ferdi nand, in reestablishing the Inquisition in Spain-of our ancestors, in banishing, torturing, and burning one another for supposed heresy-and of the Jews, in killing the Prince of life. Nor are we authorized to say in

THE Corporation of Harvard College have thought it their duty to adopt measures for increasing the means of Theological Education at the University. In order to enable Students in Divinity to reap the benefit of the eminent advantages which the College possesses for this purpose, there is need of funds for assisting meritorious Students in Divinity of limited means, to reside at the University for a requisite time:-Of one or more Professors, whose attention may be exclusively given to this class of Stulents, and of a separate building.

The Corporation are disposed and determined to apply the resources of the College to this object, as far as other indispensable claims admit. But these resources being entirely inadequate to the accomplishment of their views, they feel it incumbent upon them to call upon the friends of the University, and of the Christian ministry, to cooperate with them in this interesting design.

As the best method of obtaining the assistance of the liberal and pious, it is proposed to form a society "for the education of candidates for the ministry in Cambridge University" All per

sons who shall subscribe five dollars a year shall be members, and continue such so long as they shall pay the said annual sum:--Clergymen paying two dollars a year to be considered as members.

All persons subscribing one hundred dollars to be considered members of the said Society for life. Subscriptions for smaller sums, either as annual payments or as donations, will be thankfully received.

Whilst annual and life subscriptions are desired, it is hoped, that affluent friends of the College and of the Churches will, by donations and bequests, do justice to the noble object of Christian munificence here pre

sented.

The Corporation are induced to be. lieve, that a large number of persons. in the metropolis and in various parts of this Commonwealth will view this invitation with favour;-as an occasion for doing what many of them have anxiously wished to see accomplished.

In pursuance of this design, they have requested a large number of distinguished sons and friends of the University to take charge of papers for