tally refuted by experience, and I concluded it was entirely out of the reach of my reason to discover the true road to virtue and happiness. I confessed this my impotence and blindness to God, and owned myself as a blind man who had lost his way, and waited in hope that some benevolent man would pass by, and lead him in the right way. Thus I waited upon God, that he would take me by the hand, and lead me in the way everlasting.

"I could not entirely get rid of the idea of being corrected by means of punishment, and I still looked on the doctrines of Christ's deity and atonement as useless and blasphemous, though I carefully kept this my opinion secret.

"Such was the state of my mind, when on the 27th June, 1791, sailing in a boat, with my wife and daughter, for amusement, suddenly a water-spout overtook us, and turning the boat in an instant upside down, we were sunk before we apprehended any danger; both my dearest relations were drowned, and I was carried down the stream above a mile, and must soon have infallibly been lost also, as from the violence of the storm no person could attempt to approach the wreck, and it was supposed we must all have perished together: but now the Lord stretched forth his hand to deliver me; a stronger vessel lying in the port of Dort, was by the storm rent from its moorings, and blown out of the port towards me, till the men on board thought they discovered a person floating on the side of the wreck, and rescued me from the jaws of death.

"I considered this terrible event as the severest punishment that could be inflicted on me; and saw the next day as clear as the light, that it had no more power to correct me than all the former providences, and hence concluded my state to be desperate, and that God abandoned me as incurable by correction."

THE PENITENTIARY SYSTEM.

From the late Christian Magazine.

Much complaint has been made in regard to the construction and management of prisons, especially those intended for the reformation of convicts. Persons of different ages, circumstances, and characters, are not sufficiently distinguished and separated. Numbers, at night, are lodged in the same cells, and the prisoners are allowed too free an intercourse one with another. An opportunity is thus furnished and improved, for a mutual influence of the worst kind to be exerted. Practices the most detestable and abominable are shamelessly perpetrated. Those who are older and more experienced in wickedness, instruct the younger in the arts of crime; set before them examples of the utmost enormity; and allure them onward, by every method in their power, to greater degrees of hardihood and villany. In this way, prisons and penitentiaries become the receptacles and nurseries of vice rather than houses of correction and reformation.

I have introduced this subject merely for the purpose of illustrating another. There are those who regard the prison of hell, as a vast house of correction-a place, where the penitentiary system is pursued on a large scale. "All must be brought to repentance, sooner or later; and those, who are not humbled and reclaimed in the present world, must be punished in the fires of hell, till they are reclaimed." Waiving all other objections to this antiscriptural doctrine; why -let it be seriously asked-why should any be sent to the prison of hell, in order to bring them to repentance? A more unfavorable situation for such an object cannot possibly be imagined. What is the society of hell? What are the employments? What is the influence there exerted by one being upon another? Who would think of placing a person, who was inclined to vicious practices in this world, in the company, and under the influence, of the notoriously vicious and abandoned, in order to reclaim him? Who would think of turning over a vicious youth to the instruction and example of those who are old and hardened in crime and sin, in order to bring him to repentance? Much less can it be believed, that God will ever send any of his creatures to hellwhere every heart overflows with enmity, and every mouth is filled with cursing, and every breath of influence is adverse to the spiritual good of the soul

—in order to bring them to repentance;-that he will ever take any out of this world, because they cannot be reclaimed here, and place them in the society, and under the instruction and example of devils and damned spiritsthe oldest and most flagrant transgressors in the universe-in order that they may be turned from their wicked ways, and brought to the exercise of holiness-No, my dear reader, if you and I ever repent, we shall repent in this world. If we are ever brought to the knowledge of the truth, the work will be accomplished here. Hell is no place for the production of such a change; or indeed of any, that will at all better our condition. The progress of everything in that world, is downward. Every inhabitant is sinking, and is doomed, from the necessity of his condition to sink-in sin, in misery, and despair-forever.

66 CONFESSIONS OF AN ARIAN MINISTER."

In 1817, a pamphlet was published in England, entitled "Confessions of an Arian Minister, &c. in a letter to his Son; by the Rev. William Gellibrand.” From this pamphlet the following is extracted:

"At the age of sixteen-I was removed to Hoxton, and admitted upon the trust of Mr. Coward, with a view to receive that course of academical instruction, deemed essential by that class of liberal dissenters with which I was connected. Our tutors were men of distinguished eminence, for whom to this hour I feel sentiments of undiminished respect and regard. When I mention the names of the late Drs. Savage and Kippis, and the present Dr. Rees, you will not be surprised that I should thus feel and thus speak. The greatest possible attention was paid to our improvement in classical learning, in the knowledge of the belles lettres, and in every branch of mathematical science. The students in general were undoubtedly what the world would call respectable scholars but for the great work of preaching the Gospel, they were most inadequately prepared.-There were two young men amongst us, whose sentiments had a tincture of Calvinism: but they were, on that account, the ridicule of all their companions, by whom the reception of such principles was considered as incompatible, not only with truth, but even with common sense."-Having completed his five years' course of academical preparation, Mr. G. succeeded Dr. Price as afternoon preacher at Newington-green. He afterwards removed to Ringwood, and from thence to Brentford.-"I was," says he, "a determined Arian, advancing fast to what I then considered the pure and rational views of Christianity, as supported and recommended by Dr. Priestley." Perhaps the author means that he was determined in his rejection of Trinitarianism, but not unlikely to make progress in the contrary direction." I had many valuable, respectable, and friendly people, who constantly attended my ministry, and honored me with their affection and regard. But I felt little or no interest in the services of religion. The cold, the dry, the uninteresting scheme I had embraced, could not preserve alive in my soul the love of religion. The services of the sabbath were wearisome to me; and, if ever I felt the fervor of devotion or the warmth of affection for the souls of men, glowing in my bosom, I checked its growth and restrained its expansion, fearing I might be guilty of what reason would censure, or philosophy condemn.”

CHRISTIAN DISCIPLE.

In our last, we attributed to the Christian Disciple the sentiment, that the Orthodox "represent God as worse than the devil, more false, more cruel, more unjust." For this we are censured in the Christian Register, on the ground that the above expression was not original in the Disciple, but quoted from a discourse of the late Mr. Wesley. But may not a writer, by adopting and applauding a favorite expression, make himself fairly responsible for it, though it be not originally his own?

To remove all complaint, however, on the part of Unitarians, and to satisfy the public as to the nature and measure of our alleged offence, we shall give the passage, in its connexion, just as it stands, in a Review of Southey's Life of Wesley, Christian Disciple, New Series, vol. ii. p. 450.

After

"We must make room," says the reviewer, "for the following extract, the EXCELLENCE of which we think will more than compensate for its length. shewing that the doctrine of predestination makes all preaching vain, as needless to the elect, and useless to the reprobate; that it tends to produce spiritual pride in some, and absolute despair in others; he goes on to say, that it is full of blasphemy, representing the invitations of Christ as mere mockery, and the God of all grace as more cruel, false, and unjust than the devil." Thus far the reviewer.

Next follows a part of the extract, declared to be

one of such distinguished "excellence."

"This is the blasphemy clearly contained in the horrible decree of predestination. And here I fix my foot. On this I join issue with every asserter of You represent God as worse than the devil, more false, more cruel, more unjust."

it.

Thus writes Wesley. And thus are his vulgarities retailed and applauded in the Christian Disciple. We only add, that this last sentence of Wesley has been often quoted by Unitarian writers, and always, so far as we recollect, with marks of approbation.

PROGRESS OF UNITARIAN REFORMATION.

The Rev. Dr. Sprague of West-Springfield, in a published letter, dated Manchester, (England,) April 7, 1828, writes as follows:

"There is in last Saturday's paper, published here, a curious extract of a Sermon, preached on the preceding Sabbath, by one of the Unitarian ministers of this town, VINDICATING AN AMALGAMATION OF UNITARIANS AND DEISTS, and censuring, as illiberal those who exclude a man from their charity, because he happens to differ from them on so small a point, as the Divine authority of the Bible. I am credibly informed that this fact is quite in unison with the character of nearly ALL their congregations; and that the question in respect to the Divine authority of revelation is regarded by most of them as an unimportant matter."

It is understood, that at a public lecture in this city, during the last month, the Rev. Dr. Lowell expressed his belief, that laymen are essentially qualified, and that in extreme cases it may be their duty, to administer the ordinances of baptism and the Lord's supper. We had previously heard the same sentiment from other Unitarian ministers, but were not quite prepared to expect it from Dr. Lowell.

LETTERS OF CANONICUS.

We have just received a duodecimo of 156 pages, entitled "Letters to the Rev. William E. Channing, D. D., on the existence and agency of fallen spirits. By Canonicus." We have no space at present for a review of it, or even for such a notice as it deserves. It shall receive due attention in a future number. We can only say now, that the argument in proof of " the existence and agency of fallen spirits" is here conducted with great ability, bringing out prominently and triumphantly the plain testimony of the Bible on this important subject, and setting it high and dry above the sneers and cavils of sceptical critics, and 'the floods of ungodly men.'-In the notes, which constitute nearly half the volume, a variety of subjects are discussed, with spirit and earnestness, with acuteness and force.

The following extracts, taken promiscuously from the notes, will give our readers some idea of the style and spirit of the work.

"The philosophers of Germany are waiting, it is said, with an anxiety unusual to that meditative race, for a full developement of Schelling's philosophical system. In this vicinity, a somewhat similar anxiety is felt by many, to know what course "rational" opinion is ultimately to take. The young divines are placed in a predicament, which they must, at times, feel to be awkward. To go back, they cannot; "facilis descenus averni; sed revocare," &c. to stand still is impossible, amid the increasing light of an improving age; to go forward is perilous. Many eyes are upon them. Hitherto the wind has been what the sailors call baffling; whether, hereafter, we are to have “steady gales," setting from "the frozen zone of Christianity," on the icebergs of avowed rationalism or open infidelity, it were premature to say. Time will show." From another of the notes, we give the following:

"When a Unitarian writer wishes to blunt an argument, or an orator desires to awaken a prejudice, there is a standing illustration always ready with which "To point his moral and adorn his tale,”—

Calvin burnt Servetus. How it will follow from this, that Socinus was born without any taint of original corruption; or that Davidies was not in the right to withhold worship from a being whom he deemed a creature merely, the gentleman, who visited Geneva and "reported progress" of rational Christianity among those, who sit in Calvin's seat, did not inform the Unitarian Association. "The conduct of Calvin in regard to Servetus, admits of no justification and scarcely of apology. But why Unitarians should bestow all their sympathies upon Servetus, and "remember to forget" Davidies, venting all their antipathies upon Calvin to the entire exclusion of Socinus and his friend Blandrata, is somewhat mysterious, if their object be, in so often producing this illustration, to express their hatred of persecution, and their love of liberal principles and free inquiry. To awaken prejudice is not to infix principle. Unitarian orators seem well aware of the fact, that most people reason with their cars. At least their arguments are built on this "auricular confession." If Unitarianism, whether in its larger or more limited sense, be true, it must be proved so by some better argument than "Calvin burnt Servetus." It is unworthy the taste of Dr. Channing and the learning of Mr. Palfrey, to harangue in this style of bar-room declamation."

"Toulmin, no friend of Calvin and no enemy to Socinus, in his Life of the latter, speaking of Cranmer, Luther, Calvin, and Socinus, says, "they all erred in regard to Toleration ;" it should, however, "rather be ascribed to the times than the men, that they favored in one respect or another, intolerance or persecution." Let those who possess, as well as profess, liberality of sentiment, meditate upon this remark of the biographer of Socinus, and say, whether it is perfectly fair and just to the memory of the Genevan Reformer, without any reference to his merits, his attainments, or his efforts, thus to hold him up to perpetual scorn, while the circumstances of the age, and the feelings and conduct of his contemporaries, are studiously concealed? When the character of Socinus is drawn, is that trait of it, explained and modified by Toulmin, its leading, prominent feature? In what Unitarian imagination is not Calvin painted as only the gloomy, iron-hearted, relentless persecutor? Why, we ask again, and desire every Unitarian writer and declaimer, before penning another sentence, or rounding another period, to answer the question, why is not Davidies entitled to as much commiseration in Boston, as Servetus? I would not have dwelt so long upon a topic, in itself so unimportant, but that the frequent recurrence to it in Unitarian sermons, periodicals, pamphlets, speeches, &c., has made it necessary, both in justice to the illustrious reformer, and to those who are now called Calvinists."

On the whole, we pronounce this--a hasty decision indeed, but one which we have little fear of being compelled to revoke--we pronounce this a very clever book. The style is free and animated throughout, and the subjects handled are of great importance. If our friends do not procure and read it for themselves, they will fail of doing that, in which we are confident they will find themselves instructed and deeply interested.

THE FAVORABLENESS OF THE PRESENT AGE FOR THE SUCCESS OF CHRISTIAN ENTERPRISE.

Ar the first preaching of Christianity, it seemed good to the infinite Lord of the harvest to crown the labors of the apostles and their coadjutors with great success. But it was like staying the waters of Jordan, which, rolling backward and swelling upward, were only preparing, by the removal of the Almighty hand, to rush down their natural channel with a fearfully increased impetuosity. There was nothing in the general state of knowledge, or in the moral * temperament of the world, calculated to secure a lasting perpetuity to that amazing reformation, which the apostles were the instruments of attaining. On the contrary, as soon as the immediate results of their labors, and prayers, and sufferings ceased, the heavens grew dark, and lowered with tempest, and spiritual night again settled upon the earth. There was much Christian virtue, indeed, which had taken deep root in human hearts, and which struggled and suffered long against the rude and warring elements of depravity. But all the moral tendencies of the world were at war with Christianity. And the church suffered, and agonized, and bled, till her vital energies were exhausted, and scarcely the breath of life remained.

We believe in the perpetuity of the church, though it is somewhat difficult to trace her pathway, after she was compelled to retire from under the gorgeous paraphernalia of the papal hierarchy, until she broke forth on the world again in the Reformation of the sixteenth century. For considerably more than a thousand years after the first establishment of Christianity, the state of knowledge, and the general structure of society, accorded well with the natural tendencies of human nature to deteriorate. From that lofty eminence to which the apostles raised the church of Christ, she descended, and descended, and descended,-merging herself in clouds, and darkness, and tempest, as she went down,-till at length her light was no longer visible, and her influence no longer felt. DECEMBER, 1828.

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