"A man that is a heretic, after the first and second admonition, reject; knowing that he that is such, is subverted and sinneth, being condemned of himself." We cannot survey the churches within our bounds, without emotions of melancholy interest. Dangers are gathering and standing thickly around them. This is especially true of those that are without pastors. With them we deeply sympathize; and we exhort them immediately to cry to God, to send them able, devout, orthodox and learned men, who shall feed the flock with knowledge and with understanding. And we finally advise, that the members of the churches under our care, be exhorted carefully and diligently to study the Scriptures, and to make them the man of their counsel, and the guide of their opinions and of their actions: "That we henceforth be no more children, tossed to and fro, and carried about by every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up into him in all things, which is the head, even Christ." We would pray that the Holy Spirit may descend upon us, not to communicate new truth, not to reveal new motives, but to "bring to our remembrance all things whatsoever Christ hath taught," and by his mighty power to sanctify us through his truth. We would humbly and earnestly implore him, soon to bring thousands around us into the church, who are "born not of blood, nor of the will of the flesh, nor the will of man, but of God." ALEX. B. CORNING, Moderator. Session of Presbytery, Onondaga Hollow, Oct. 16, 1833. } EDITORIAL REMARKS. In addition to what we have said as prefatory to this article, we remark, that the very same unsoundness in religious doctrine, may lead to directly opposite extremes; according to the different natural temperament, in connexion with some accidental circumstance, of the parties who severally imbibe it. With those of a sanguine temperament, in a time of religious excitement, it often produces the monstrous fanaticism of which the preceding article furnishes an example. It is probable that Shakerism will ultimately receive a considerable reinforcement, from those whom the presbytery of Onondaga describe; as it did, about thirty years ago, from the fanatics of Kentucky. But the opposite extreme of Unitarianism, which men of a phlegmatic temperament, joined with a love of speculation, elaborate from precisely the same materials, the identical false doctrines, that the fanatics begin with, will probably prevail far more extensively than its antipodes. The Presbyterian church, at present, is incubating on a large quantity of these Cockatrice eggs; and in time, and we think the time is not far distant, the brood of vipers will come forth, in all their goodly proportions and distinctive characters. A CHARGE Delivered at the Installation of the REV. CORNELIUS C. CUYLER, D. D. as Pastor of the Second Presbyterian Church, Philadelphia, January 14th, 1834, by ASHBEL GREEN, D. D. MY DEAR BROTher, It is known to us all that you have, for a series of years, sustained the pastoral office in a beloved sister church, with acknowledged fide 1834. Charge delivered at the Installation of Rev. C. C. Cuyler. 69 lity and a happy success. In addressing you, therefore, on the present occasion, I shall not speak to you in all respects, as I should to one who had had little or no acquaintance with pastoral duties. Still, it can never be improper for any of us, to call those duties to remembrance; our church order requires it at the installation of a pastor; and the apostle Paul did not think it superfluous to give a solemn charge to Timothy; who, though a young minister, was not without considerable practical knowledge of the demands of the sacred office, and to whose fidelity the apostle himself had borne decisive testimony.* I propose, therefore, to make a brief statement of pastoral duties; which, as they may properly be reviewed by every minister of the gospel present, so they are especially proper for your meditation, in the position which you now occupy, by the relation which has just been formally constituted between you and this beloved people. The inspired apostle shall be my guide in all I have to offer. "Take heed unto thyself and to thy doctrine," was the apostle's direction to Timothy; and through him, it is the apostolic injunction, or rather that of the Holy Ghost, to every minister of Christ. 1. "Take heed unto thyself." I do verily believe, my brother, that not only does the prospect of a minister's usefulness in his sacred function almost entirely depend, under God, on his personal piety, but that the measure of his success, and the measure of his personal piety, will generally correspond-taking into view always, the rate of talent which is possessed by the parties severally concerned. Yes; and the want of more success in the ministry is, in a great degree, to be attributed to the difficulty of a minister's keeping up in his own soul habitually, that impressive view of divine things, that holy intercourse with heaven, and that weighty sense of the value of immortal souls, which would give activity and energy, and the right manner also, to all his addresses, both from the pulpit and in private and personal interviews. Oh! when a minister has that sacred unction which is derived from much sweet communion with his God and Saviour, it renders every duty easy, it makes every affliction light, it gives him a delightful alacrity in all he does, it suggests the best thoughts and the best language, for all his sermons and for all his private conversations; and it imparts to his very countenance, and to all his speaking and acting, a something which every body feels, but which it is not easy to describe. a man of God is in this frame, he can even reprove and rebuke, in a way which will not be offensive; except it be to those abandoned wretches that our Saviour himself calls swine-May you, brother, know much, very much, of this anointing from the Spirit of all grace: and if you do, you will need no other guide, in taking heed to all your conduct. You will be "an example to the believers, in word, in conversation, in charity, in spirit, in faith, in purity." When 2. "Take heed unto thy doctrine." You are aware that we have fallen on evil times in this country-times in which sound doctrine is no longer taught, in some places where once nothing else would have been endured. It has, therefore, become peculiarly incumbent on those who would approve themselves faithful as the ministers of Christ," to contend earnestly for the faith once delivered to the saints." In doing this, I would by no means recommend that the general strain of your preaching should be controversial. Far from this-There may be occasions, indeed, in which important litigated points may, with *See Philippians ii. 20. propriety, be treated in a controversial manner, in the pulpit: but when so treated in the sacred desk, it should always be with much of "the meekness of wisdom." But in general, I hold it to be far better, to establish the truth from scripture, reason, and experience, and in the same way to answer objections, without directly referring to controversy at all: for if truth be well established and illustrated before the people, error will of course be rejected, and its influence and prevalence prevented. But while, in all our preaching, we are to be careful to "speak the things that become sound doctrine," and never to speak equivocally and ambiguously, but to use "sound speech that cannot be condemned," we must also remember, that we are bound to declare "the whole counsel of God." The entire revealed system, at least in all its great and distinguishing features, must be brought into view by the faithful minister of Christ, whose connexion with a people is of sufficient continuance to enable him to do it. Rightly to proportion the time and attention which we give to the several points of theology, in our public preaching, I hold to be an important duty, and yet I know it is one of considerable difficulty. The great practical truths of the gospel-regeneration by the Holy Ghost, faith in the Lord Jesus Christ, repentance unto life, a good hope through grace, supreme love to God, love also to our fellow men-both friends and enemies, saints and sinners-the indispensable necessity of a life of holy obedience to all God's commandments, comprehending the whole system of moral duties, as the evidence and fruit, and the only satisfactory evidence and fruit of a new nature-death, judgment, and eternity-Here certainly are the vastly interesting topics on which we are most frequently to dwell, and an attention to which we are most importunately to urge. Yet there may be intermixed, and even connected with these, something of the history, and biography, and devotional sentiments, of the sacred volume-conveying much instruction, as well as giving much interest, to the main subject of discussion. Every class of hearers is to receive due attention. Unsanctified sinners are to be addressed, in an alarming, and yet an affectionate manner; and to be urged, without delay, to flee for refuge to lay hold on the hope set before them: Sensible and inquiring sinners are to be directed to an all-sufficient and inviting Saviour: God's own dear people are to be fed with the bread of life-the precious truths, promises, and consolations of the gospel. The feebleminded are to be comforted, and_the doubting to be resolved. "Jesus Christ and him crucified," you know, was the sum and substance of the preaching of holy Paul; and so let it be of yours. It has been grievous, very grievous to me, to observe how little of Christ there is, both in the preaching and writing, of too many theologians in our land, and in our church. Brother, be it your care, and I think it will, to hang, if I may so speak, all your doctrines on the cross of Christ: and while your preaching is, and ought to be, characteristically doctrinal preaching, still let it all point and lead to Calvary; to "the Lamb of God that taketh away the sins of the world." 3. The apostle Paul told the Ephesian elders, that he had not only "taught them publicly," but " from house to house." Every minister of Christ ought, so far as his circumstances will permit, to imitate this apostolic example. Ministerial visitation, next to the public preaching of the word, is probably the most important, and the most useful service, that a pastor in the church of Christ can render to the flock committed to his charge. It brings him acquainted with the 1834. Charge delivered at the Installation of Rev. C. C. Cuyler. 71 peculiar circumstances of the individuals placed under his ministerial supervision; it gives him such a hold on their affections, and such an influence over them, as he can seldom, if ever, otherwise obtain; it will often furnish him with the most proper and profitable subject for a public discourse; it will enable him to know and sympathize with the sorrows of the afflicted; it will take him to the bed-side of the sick and the dying; it will cause him to mingle his tears with the bereaved and mourning; it will bring to his knowledge the state of labouring minds, that he would never otherwise know; it will give him many an opportunity to cherish the first motions of serious attention to religion, that might else become extinct; it will enable him to come nearer to the consciences of individuals, by personally addressing them, than he could do by public preaching; it will often put it in his power to become a peacemaker among contending members of his charge; and when any of the professing members of the church that he serves, are walking disorderly, or beginning to backslide, private visitation, rightly conducted, will be likely to have more influence in reclaiming and restoring them, than every thing beside. Private intercourse with his people, will also give a pastor the best opportunity to become acquainted with, and to gain the affections of the lambs of his flock; to tenderly admonish them of their duty to God, as well as to their parents; and to make arrangements, and use arguments, both with them and with those who have the charge of them, to be attentive to Sabbath schools and Bible classes, and by no means to neglect the catechisms of our church. As I shall not make a distinct head of a minister's duty, in regard to catechetical instruction, and its usual accompaniments in our day, I will now say, summarily, that I do verily believe that here is a field for usefulness, of the most promising kind; and that the pastor who does not cultivate it diligently and carefully, neglects an important part of his duty. But after all, I must distinctly remark, before I leave this particular, that a good deal of sound discretion, and some resolution too, are necessary to direct a minister in the apportioning of his time, and of his attention to the various duties which are incumbent on him. If a young minister of the gospel does not spend the greater part of his time in his study, in careful theological reading, in studying the Holy Scriptures in the original tongues, and in a laborious preparation of sermons, he will, invariably and forever, remain a superficial man. And whatever be a minister's age and standing, he must take a portion of every week to prepare for the Sabbath, if he expects to perform his pulpit work, which is his main work, in a suitable manner-in a manner that will show him to be "approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." The people of a congregation ought to be well apprized of what I here state, and to make the proper allowance for their minister, in the article of personal and private visitations; and the lay officers of the church, and other discreet and well-informed members, both male and female, ought to take a great part of the important business of Sabbath school and catechetical instruction off the hands of their minister, that he may have the more time to give to those duties which are exclusively official. It is greatly in your favour, my dear brother, and greatly in favour of this people, that you come to them after more than twenty years of ministerial labour and experience; and also, by the blessing of God, with a firm and uninjured constitution. Thus prepared, you will be able, and I doubt not you will be as willing as you are able, to devote a large part of your time to the service of your charge, in the way I have cursorily mentioned in speaking of pastoral visitation: and let me say to you, that you will find that the interests of the Presbyterian church at large-interests which, from the existing state of this church, must be attended to in this city-will make a demand on your time, to no inconsiderable amount, and yet it will be time well employed. 4. The apostle Paul told Timothy, that the intention of a part of his epistle was, (to use his own words) "that thou mayest know, how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth." The context of these words shows, that they refer to the discipline and government of the church. A few remarks on these topics, therefore, will bring me to the close of what I have to say on this occasion. It has often been remarked, that a church without discipline, is like a garden without a fence: And truly, my brother, this seems to me to be but too just an emblem, at the present time, of the Presbyterian church, into which you have now entered. But there are yet some in this church, who remember when discipline did exist, and was faithfully administered; and they have some hope, that such a time will yet return. far as your co-operation can have influence, in bringing about this desirable event, I greatly mistake if we may not safely calculate upon you. So In the administration of discipline, whether it be in a church session, having for its objects the erring individuals of a congregation, or whether it be in the higher judicatories of the church, with reference to immoralities or heresies there to be adjudicated upon, the inspired injunction is, that we "do nothing by partiality." The most candid and impartial treatment of every individual, and every case, of whatever kind, that can come before any church court, is of the last importance, to secure the great and only ends of discipline,― the reformation of offenders; or failing in that, the freeing of the church from the dishonour and scandal of protecting and fostering transgressors. According to my observation, the first of these objects the reformation of offenders, is, for the most part, to be hoped for from private, faithful, tender, and solemn remonstrance and admonition. This has often a salutary effect. But when once a regular process is commenced, although the reformation of the offender is still to be sought, it is, I think, but rarely witnessed-To preserve the purity and credit of the church, and to free it from the reproaches of its enemies, is commonly the most that can then be expected. In regard to the solemn and important concern of ordaining ministers of the gospel, the express command of the apostle to Timothy is "Lay hands suddenly on no man, neither be partaker of other mens' sins; keep thyself pure." I confess there is something that strikes me in this injunction as peculiarly impressive, I had almost said, as exceedingly awful. It is, that whoever takes part in ordaining to the gospel ministry an unsound or immoral man, is a partaker with him, and with those who plead for his ordination, in the sin which he may commit, and cause others to commit, by preaching false doctrine, or by an unholy life. Therefore, brother, if you are not satisfied with a man's fitness for the sacred office, no matter what may be the consequences of rejection to him, no matter what your fellow presbyters may think or wish, do not lay your hand upon him in an ordination service-"keep thyself pure.' In sustaining the government of the church, it seems, at the present time, to be particularly necessary and important, to keep in mind what |