weight of these "kind thoughts, and forbearing words, and charitable judgments." To think, also, of their application to past generations, and to the illustrious dead, especially to the pilgrim Fathers of New England.

Moreover, we would suggest that it should be enacted, that no Orthodox man shall presume to say what others have, or have not, "conceived of," or that his own views and feelings are "beyond the aim and imagination of most good men," because these are "most delicate and complicated questions in the forbidden subject of their neighbor's heart!" But that the English traveller be authorized and empowered to pronounce with authority on these and other similar points, and all matters and questions thereunto pertaining, not only concerning his "neighbor's heart," but concerning the "conceptions, aims and imaginations" of the hearts. of all men, of all denominations, and in all countries.

And, finally, that all the advocates, aiders and abettors of Orthodox revivals of religion, be requested to desist entirely from their various absurd measures and proceedings, until such time shall have elapsed, as shall have enabled our English traveller fully to develope and explain his "conceptions, aims and imaginations,' concerning that "one sublime revolution, that great revival of religion," to which he is looking.

Meanwhile, we would exhort every Orthodox man, in order to acquire just views of the best manner of correcting "overweening self-complacency," inwardly to ponder and digest the following inspired cautions. "Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips." Prov. xxvii. 2. "For, not he that commendeth himself is approved, but whom the Lord commendeth." 2 Cor. x. 18. "Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. For the wisdom of this world is foolishness with God for it is written, He taketh the wise in their own craftiness. And again, The Lord knoweth the thoughts of the wise, that they are vain." 1 Cor. iii. 18-20.

We have thus exhibited, at some length, another part of the character assumed by the author of these Letters. He presents himself to us as a man of no common attainments, in the theory, and especially in the practice, of morality and religion.

Who now can doubt, that one so much distinguished, as a man educated at Oxford, a member of the Episcopal church, a philosopher, a gentleman, and a Christian, must have had some sufficient object, in writing such a series of Letters? This introduces the second general topic of inquiry.

II. What is his object?

Hear his own statement.

"You are curious to know something about the religion of this country; a religion without an establishment; a religion left to itselt

-without a priesthood I had almost said; for everybody preaches here who will; nay, those who exhort and pray publicly among the laity, far outnumber those who are considered as regularly ordained. Well, in truth, if you have curiosity, prepare to have it satisfied; for I shall violate the old rhetorical rule, and plainly tell you that I am going to be interesting.

"The most remarkable thing, about the people of this country, is their religion; at least, in New England; from whence, as my date tells you, I write. Sects and creeds, doctrines and disquisitions, preachers and people, sermons and societies, plans and projects, excitements and conversions, you may hear talked of wherever you go-in stage-coaches and steam-boats, shops and bar-rooms, nay, in ball-rooms and parties of pleasure, and in short, everywhere. But this religion is as remarkable in its character as it is in its colloquial exhibition; and the most extraordinary thing in its character, undoubtedly, is the system of revivals of religion, as they are called. For these are brought into a system and plan, as much as the religion itself a system of operations, as much as its theology is into a system of speculations.

"But I see that I must task myself to give you some general notion of these things in the outset, for you have no idea, not even a generic one, of what revivals of religion are." pp. 1, 2.

Considering then, the assumed character of our English traveller, and his own statements, we are authorized to expect a candid, liberal, gentlemanly, philosophical, and Christian account of the religion of this country, and especially of revivals of religion. But a man is justly supposed to intend to do, what he actually attempts to accomplish. Taking this as a criterion of judgment, can any one hesitate to say, that these Letters were, in reality, intended as a direct attack upon Orthodox revivals of religion, as irrational and pernicious; and an attempt to vindicate Unitarian views of religion, as rational and productive of the most desirable results? In order that this may the more fully and clearly appear, we shall need to make a few preliminary remarks, as it regards the state of the two opposing parties on the great scale. We speak of two opposing parties, because, in reality, all who hold the fundamental doctrines of the Christian religion are, notwithstanding minor differences, one party; and all who deny the fundamental doctrines, and adopt some modification of natural religion, or deism, are another party. All, then, who believe in the entire and universal depravity of the moral character of man, antecedently to a change of heart, and who agree in their views of the remedy provided by the wisdom and goodness of God, and of the mode in which it is to be applied, and of the effects resulting from it, compose one party; and all who hold opinions on these points diametrically opposed to these, are the other party.

The remedy of human depravity lies in the atonement as the ground of pardon, and in those truths by which man is convinced

of sin, alarmed and brought to repent of sin, and trust in Christ. The mode in which the remedy is applied, is understood by a consideration of the character and attributes of the Holy Spirit, and the mode in which he applies the truth to the mind, in order to produce a radical and permanent change in its moral character. The effects resulting from this agency of the Holy Spirit, are witnessed, both in solitary cases of moral renovation, and when He operates simultaneously on the minds of any considerable portion of the community. Occurrences of the latter kind are generally called revivals of religion. It is easily seen from these remarks, that when correct views are entertained, of human depravity, of the need of pardon, of the atonement, of the Saviour who made it, of regeneration, and of the Holy Spirit who accomplishes it, of the rewards of the righteous, and of the punishment of the wicked, revivals of religion, when they occur, are a natural and philosophical result of the system.

On the other hand, all who deny the entire and universal depravity of the human heart, the need of an atonement in any proper sense, the divinity of Christ, the need of regeneration, the divinity and agency of the Holy Spirit, and the eternal punishment of all who die impenitent, form another party. And no cases of sudden conversion of individuals, and no simultaneous conversions, such as exist in revivals of religion, or of considerable numbers in any community, can be expected to result from their system. They deny either the existence, or the universality of the disease, they discard the remedy, and reject the Agent by whom it is applied; and it were absurd to expect any cases, either solitary or simultaneous, of sudden changes of moral character.

Hence the Evangelical system, as connected with the doctrine of the Trinity, produces revivals of religion, according to the regular laws of the human mind, and of moral government. And the system styled Liberal, as connected with a denial of the doctrine of the Trinity, cannot produce revivals of religion; for no moral power is applied, which can change the human mind from sin to holiness, from moral death to new and joyful life.

The progress of evangelical religion, of course, depends upon the operations of the Holy Spirit, in giving power to the truths of the Evangelical system. On the other hand, the progress of the opposing system depends upon the cessation of these influences, and the relinquishment of men to follow the desires of a depraved and deceitful heart, always prone to embrace ruinous errors. A suspension of divine influences, caused by the sins of the people of God, about seventy years ago, produced in New England a cold and chilling indifference to vital religion. In the train of this followed the deadly system of Unitarianism, stealing in unawares, and winding its serpentine way among a portion of the churches of Massachusetts, until the fire on the altar of God

seemed almost extinct. Then the throne of iniquity framed mischief by a law; and even the existence of the churches has been denied, their rights trampled under foot, their property plundered, under the sacred names of religion, and law, and equal rights.

When the enemy had thus come in like a flood, and error seemed triumphant, then it pleased the Spirit of the Lord to lift up a standard; and since then, the cause of truth has been daily rising. But especially of late has the energy of the Holy Spirit been exerted in a most conspicuous manner. All the Evangelical churches of Boston have been visited with his influences, converts have been multiplied, new churches have been formed, and the things which remained and were ready to die, have been revived and strengthened. The same is true as it regards the vicinity of the city and in addition to this, revivals are multiplying in New England, and in various other parts of the United States. But as true religion has prevailed, the friends of error have become more and more fearful of consequences, and indignant at the perception of their decreasing influence. Such is at present the state of the Unitarian and Universalist party. And now, from what quarter is help to come? Why truly, a spruce, polite, refined, candid, and eminently pious English traveller, happens to pass through the country just at this interesting moment, and stops to become an impartial spectator of this novel scene; and, to gratify his dear absent friend in old England, who had, it seems, "no idea, not even a generic one, of a revival of religion," (p. 2.) he writes these cool and philosophical speculations, merely on general principles. And what is the result? Marvellous to narrate, it happens to be just what a Unitarian minister, once professedly Orthodox and a professed friend of revivals, would have written, had he intended to attack. revivals of religion as irrational and pernicious, to abuse the New Lebanon Convention, to gratify the excited passions of the Unitarian party, and to sustain their sinking cause. Is this an accident? If so, it is no less marvellous than an accident which took place of old. "And Aaron said, Let not the anger of my Lord wax hot, thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me; then I cast it into the fire, and there came out this calf," accidentally no doubt; yet it happened to be just what the people wished. Our English traveller seems to have the same facility of producing, accidentally, just the very thing which the Unitarian party wish for, and before which they have shouted, with no little exultation and triumph. All which the traveller modestly seems to claim, they concede to him; nay more, they actually overwhelm him with thunders of admiration, and shouts of applause. Let us attend to the testimony of certain witnesses, of no little reputation and influence in their own party.

J 1. Rev. Mr. Ware of Boston.
Cleryman, &c. p. 18. 3d edition.

See Reply of a Unitarian

"Was ever scene acted upon earth more contrary to the spirit of Christ, than that of the New Lebanon Convention? And is it possible to believe, that all the true Christianity is with a sect which suffers that outrage upon religion and morality to pass by without censure?"

He then subjoins, in a note

"The best commentary upon that Convention is to be found in the Letters on Revivals,' recently published. It ought to be read and pondered."

Mr. Ware, of course, deems these Letters an able exposure of certain proceedings exhibiting in the highest degree an antichristian spirit, and a vindication of religion and morality from outrage, and a work which ought to be read and pondered. He must, of course, deem it an illustration of a Christian spirit, entirely opposite to that which he so severely censures, and highly favorable to the cause of religion and virtue. This surely is no common praise.

2. The Unitarian Advocate; edited by Rev. Edmund Q. Sewall. No. 4. April, 1828. pp. 202, 203.

"The Letters from our Englishman seem to us to come as near to a calm, dispassionate, intelligent, and serious judgment, as is to be expected. Their object is rather to describe than explain. But there is often a very fine remark upon occurrences related, by which light is thrown on the general subjects affected by them. In truth, we have here an account of revivals, to which one who seeks information as to what they are, and what are their results and tendencies, may be safely directed.

"We feel confident, from comparing his statements with what we have ourselves known respecting these 'awakenings,' that this author has rightly characterized them. He gives us many very interesting facts which shew a close and an honest observation. He is as careful to tell what is favorable, as what wears a different aspect. There is here no indiscriminate censure. The observer has separated things accidental, from the more essential and universal phenomena. His thoughts are not thrown off in haste, but have the weight of mature reflections. He writes seriously, yet in a cheerful and easy style. Without a particle of bitterness, he tells of evil conduct, and blind errors; and while rigidly just, is temperate and conciliatory. ABOVE ALL, there is no rude sporting with that which is solemn in itself, however degraded by unfortunate alliances. There is a sincere reverence for conscience, even the deluded conscience of the bigot and enthusiast. And we are not made to forget that after all, an attempt to revive religion in decayed souls, is a work for the good and the wise to foster, wherever they can consistently do it, by zealous efforts and fervent prayers."