mity of a solemn, public appeal to the evils that may arise from the declaration of a purpose never to be altered; evils both to others and the party himself; evils which may involve posterity in the most fearful calamities, and occasion infinite regret to the author of them. When men are cut off from all hope of attaining advantages to which they deem themselves justly entitled, they are sometimes driven to measures of which they would not have entertained the most distant thought so long as the smallest glimmering of hope remained. Despair prompts them to outrages of the most alarming kind; they believe that, let them act as they will, their condition cannot be deteriorated, and in such a state it affords them pleasure to be able to revenge themselves upon their opponents, though without the least chance of benefiting themselves. It is a consideration of the most serious nature, that if so tremendous an evil as war, for instance, should be excited by the refusal of just and reasonable claims, the horrible consequences of it must be chargeable on him from whom this refusal emanates. It is scarcely possible to concede too much where the concession would insure peace and prevent the calamities of bloodshed; but it is a most melancholy thought that wars have arisen, and may again arise, from a partial leaning to one set of men, and a denial of common justice to others. The illustrious personage who confirmed his determi nation to resist the petition of millions feeling themselves aggrieved and injured by the language of an oath, will, most probably, one day regret his precipitancy, his violation of that simplicity of language which religion enjoins, his countenancing by his example an unnecessary and therefore irreverent appeal to Heaven, and his pledging himself to a course of conduct which he cannot reconcile to the principles of the faith he professes, and from which he cannot recede without violating his word, staining his honour, and exposing himself to the pity of some, the contempt of others, and the concurrent disapprobation of his countrymen and his own conscience. ΟΥΑΙΟΥΑΙΝΑΙΝΑΙΟΣ. The late Dr. Rees on the Moral State of Man by Nature. [Amongst Dr. Rees's MSS., his executors have found the following paper which they have kindly put into our hands. It was evidently drawn up for the Monthly Repository, but probably withheld from the writer's well-known disinclination to theological controversy. Being designed and preserved as an explanation of his opinion on an important subject, there is now, we conceive, no impropriety in its publication. The Reviewer of Dr. Rees's Sermons in our XVIth Vol. pp. 610, 611, had pointed out a passage which he thought objectionable as savouring of the doctrine of hereditary depravity, which he was persuaded the enlightened author did not intend to inculcate. This gave occasion to these Queries." ED.] 1D Queries addressed to the candid Reviewer of Rees's Practical Sermons. 1. ID man suffer any injury either in his mental or corporeal frame by the introduction of sin, and, as I conceive, of death, into the world? Have we not reason to believe, that if man had not sinned, he would not have known death? Does one evil, converted ultimately indeed into a benefit,follow the other; and is it not reasonable to imagine, that it would have been prevented in a state of innocence? By one man sin entered into the world, and death by sin. II. Was not the constitution of man, or human nature, as far at least as it depends upon the material part, vitiated or impaired by the influence of sin and death? III. Are not the senses and passions and instincts of the frame of man, depending upon the connexion of mind with matter, in a more disordered state and more susceptible of impressions and biasses unfavourable to rectitude of judgment, volition, and conduct, than they would have been, if man had retained his innocence and his corporeal health, if I may so call it, soundness and vigour? IV. Was not sin a kind of disease of the human frame; and did not the seeds of this disease live, and a degree of tendency to disorder, if not disorder itself, remain? And was it not transmitted from one generation to another? Upon this supposition I am able to understand and explain the language of Scripture in many passages, which would be otherwise of difficult interpretation. If this be the state of man, a certain degree of infelicity attends it (but no demerit or guilt), which is amply compensated and repaired by the dispensations of Providence and the grace of the gospel, of which intimations were given soon after the evil commenced. V. Have we not observed, that certain dispositions are connected with What is the sin that easily besets us, and result from certain constitutions? the well-circumstanced sin, the sin to This consti which some persons are naturally inclined, or the master-passion in the mortal frame of man?" tutional propensity disposes some persons to one sin more than to others, and all more or less to some gratification which, though not at first culpable, soon becomes criminal and guilty, and needs correction and restraint. VI. Would not inclinations so unfavourable and even hostile to virtue spring up more readily, and be more cherished and indulged, in such a state of body and mind, than in a constitution unimpaired, or not vitiated, by sin and death? VII. Although in these inclinations, or yet their first rise, there is nothing criminal or culpable, yet are they not more likely to become impediments to virtue and injurious to it, than if man had been introduced into the world in a different state? As the instruments of virtue by which it acts, and by means of which it is maintained or obstructed in its exercise, are they not more or less favourable to a right conduct than if the human frame were differently constituted? This state of human nature I denominate the degeneracy of mankind, using that term rather than depravity, to which, however, I have no objection, because it has been technically abused and misapplied; but sinfulness or guilt has been unjustly charged upon it. Imputation of sin and culpable depravity are terms I never use, because they express opinions which I have not entertained for more than half a century. VIII. Appealing to fact and experience, do we not find that at a very early period instincts and passions manifest themselves, which require not only direction, but restraint and government, because they would otherwise lead to moral evil and culpable conduct? I will not say that these are evil; but they are separated from evil by a very thin partition, and a very slight deviation towards excess would subject them to this denomination. They need being attentively watched and sedulously guarded:and is not this the important object, and does it not furnish occasion for exhibiting the great benefit, of early education? Let those who have had children, whose dispositions they have diligently noticed, or who recollect what they themselves experienced in the earliest operations of their minds, consider and answer these questions. That we should be introduced into the world in this state is no more an objection against Providence than that we should be placed in a state of probation, and attain to the happiness of virtue by previous exercise and trial. The great and good Being who has made us what we are and placed us in the stations which we occupy, has rendered our nature and condition infinitely improvable. If we labour under a moral disease, on account of which he will impute no blame to us, he has mercifully provided a sufficient remedy; and all the disadvantages resulting from our nature and state, as we are social beings, will sooner or later be abundantly compensated. discovered, as by bringing into action the energies of the Press. We are daily hearing, and justly too, of the wonderful influence of this mighty engine, in the destruction of the strong holds of political tyranny. The British and Foreign Bible Society have finely exemplified the vast importance of the same machinery, and its incomparably greater utility when leagued with Christian truth. Why then shall not the British and Foreign Unitarian Society recently formed, and upon which all the friends of our cause will, I trust, implore the Divine blessing, have an eye to the same invaluable instrument; and, occupied as it will probably be in missionary exertions and epistolary communications, let the diffusion of the most complete, candid, and courteous defences of our doctrine in books, form a particular object of its fostering care? To this end it is not sufficient that an author should labour. A publisher is in these days as necessary as an author. If the plan cannot otherwise be accomplished, I would peopose that a part of the resources of the British and Foreign Unitarian Society be directed to the establishment of a bookseller in the most eligible situations, for the propagation of the Unitarian doctrine. The services of such persous faithfully devoted to the cause, without any apprehensions of worldly loss, will be incalculable to our common interests. And when such a coadjutor is not to be found, it is not to be expected that truth will make the progress which we desire: e. g. I believe it to be the fact, that there is no bookseller, either in Glasgow or Edinburgh, who will run all the risks to which he would be exposed by daily presenting some of our ablest Unitarian books in his shop-window. In some of the towns of England, where, however, the risk to a bookHOSE who believe Unitarianism seller is much less, our Unitarian Unitarian Booksellers and Publishers. Maidstone, June 13, 1825. "Profound and glowing thought, though breathing only from the silent page, excites a kind of omnipotent and om. nipresent energy." Sin, to DR. CHANNING. in which class, it is presumed, may be included a large majority of your readers, will readily listen to any suggestions for the more extensive diffusion of its sacred doctrines. After all that has been attempted to be done by preaching and by conferences, by private conversation and public dispute, I am persuaded that no mode of spreading truth so effectual has been societies advantage. This ought to be looked into, and one would think that in many cases the deficiency might be supplied. When Unitarian books are sent for sale, it should be insisted on, that they be fairly and regularly presented to the public view, with the new works of the day. -Before I close, I will say a few words on Unitarian publishers, who may or may not be booksellers. Every effort in our denomination should be made to encourage and indemnify such, for we cannot suppose that the time is come when public patronage will entirely supersede the necessity of private recommendation. Has the valuable edition of Dr. Priestley's Works met with all the encouragement and timely attention which its vast importance to generations yet unborn so richly deserves? Has the sale of the Examination of the Charges of Archbishop Magee, yet justified the learned author in undertaking his more direct reply to the doctrine of Atonement and Sacrifice? Or has the sale of the principal scriptural work issuing from the British press in the present century, viz. Belsham's Commentary on St Paul's Epistles, remunerated the publisher, as he may reasonably expect from so wealthy a body as the Unitarians? The object of these remarks will be answered, if a determination is strengthened to promote the publication and disposal of able works, which explain the Bible according to the Unitarian scheme. Thanks to the labours of Lardner, Wakefield, Priestley, Lindsey, Kenrick, Belsham and Wellbeloved, &c., this is not a vain attempt. B. M. Christian Prayers and Discourses; an Extract from an American Ser mon. SIR, PER DERMIT me to occupy a small portion of your valuable pages, by giving an extract from a Sermon delivered at the opening of the Congregational Church, in Salem, Massachusets, on the 7th December last, by the Rev. Henry Colman. It contains sentiments worthy to be recorded in golden characters. The entire sermon is replete with good sense and earnest piety, and, I am glad to find, has lately been reprinted in Liverpool. H. T. "Serious prayers are not those elegant and eloquent addresses to an audience of which we sometimes hear the world speak in terms that make our hearts ache; but they are the simple and unaffected effusions of a grateful, humble, and devout soul, when it places itself in the conscious presence of God, and comes to hold communion with the Father of our spirits; and when, overwhelmed with the recollection of God's goodness, mercy, and forbearance, it presses forward with the feeble offering of thanksgiving, and, trembling and humbled under a conviction of its own sinfulness, ingratitude, and defective obedience, in the spirit of the prodigal it pleads for mercy for itself, and for those frail, imperfect and sinful creatures in the same condemuation, whose feelings and purposes it endeavours to utter before God. "Serious sermons are not those rhetorical and philosophical orations, which dazzle us by the beauty of their imagery, or confound us by the abstruseness of their speculations, and leave us only in admiration of the talents of the speaker; nor those beautiful and superficial moral essays on the nature of virtue and vice which fall upon the heart like the rays of a December noon; nor those learned displays of biblical criticism concerning some disputed reading, which, however useful to the theological student in his closet, only serve to unsettle the faith and lessen the reverence of common Christians for the Scriptures themselves; nor philosophical defences of the gospel against objections which never entered into the imagination of any but the vain man, who wishes to display his skill in their refutation; nor vindictive denunciations of the sentiments and characters of Christians who differ from you, which only serve to inflame the worst passions of man, and bring to our remembrance, with feelings of extreme mortification for our present degeneracy, the times when it was said by the Heathen of the disciples of Jesus, Behold, how these Christians love one another!' nor those pourings forth of unintelligible jargon, and those darkenings of counsel by words without knowledge, concerning points of faith, which, according to Milton, furnished a subject of interminable discussion to the spirits of Pandemonium; where "Others apart sat on a hill retired, In thoughts more elevate and reasoned high Of Providence, foreknowledge, will, and fate; Fixt fate, free-will, foreknowledge ab. solute, And found no end, in wandering mazes lost.' "But serious sermons are such reasonings concerning righteousness, temperauce, and judgment to come, as inade a Felix tremble; or such words of truth and soberness as almost persuaded Agrippa to become a Christian; or such appeals to the common sense and consciences of men, as when Jesus demanded of his hearers, why they did not of themselves judge what was right; or such illustrations of the great principles of human duty, drawn from the relations of life, as are given in the story of the Good Samaritan; or such lessons of humility as we find in the parable of the Pharisee and Publican; or such melting appeals to the best feelings of our nature, and such affecting exhibitions of the tenderness and mercy of God, as are displayed in that most beautiful, touching, and instructive of all parables, the Prodigal Son; or such plain and practical rules of duty as are inculcated in the Sermon on the Mount. Serious sermons, in fine, are those simple, perspicuous, direct addresses to the understandings and consciences of men, which make them forget the preacher and think of themselves; which shew them what is obligatory, and what is practicable; which press the authority and motives of the gospel upon them in all their force; which lead men to extend their views and live for God and for eternity, and which compel men to ask themselves often and most seriously, 'What shall I do that I may inherit eternal life?"" SIR, AM so little accustomed to the Luke xvi. 1-10. It was usual with rich proprietors of lands to divide their domains into distinct parcels, and assign each to a tenant, who recompensed the owner, not by a stated sum of money, as in modern times, but by a certain proportion of the produce. The term debtor, therefore, corresponds with what we call a tenant, and his debt to an annual rent. These tenants had their farms secured to them by leases, and a person was appointed, whose office it was to grant them, and to collect the rents or debts when due. This officer, from his concern in his master's affairs, received the name of oikovoμos, a domestic manager or steward. The measure of oil was probably a bath, which consisted of seven or eight of our gallons; the measure of wheat, an homer, which comprehends seven or eight bushels. Such was the custom which supplied what may be called the machinery of the parable. Its design, which is obscure, is best learnt from the context. Our Lord at this time was in the house of a Pharisee, where he was invited to an entertainment. The publicans and sinners, most of whom probably were Gentiles, pressed around to hear his discourse, and the Scribes and Pharisees expressed their displeasure at the kind attention which he paid those despised but well-disposed persons. This led him to predict the conversion of the Gentiles, under the figure of a sheep for a time lost, but after a dilìgent search, recovered, Luke xv. 3. The same idea he pursues and delineates, with still more tenderness and beauty, in the parable of the Prodigal Son. The transition from the recovery of the Heathens to the apostacy of the Jews, was natural. Accordingly I parable, awkwardness little consonant with the consciousness that I merit it. I must not, however, dissemble that I am truly grateful to your American Correspondent (p. 324) for his remarks on my Illustrations, and the more so as the critic is far beyond ordinary writers. The parable of the Unjust Steward is very difficult, and was but imperfectly comprehended by me when I wrote my ill-fated book, the Illustrations of the Four Gospels. I will now give a more adequate view of that parable, referring the reader to it in VOL. XX. 3 F the occasion, he describes under the similitude of a faithless steward the conduct of the Jewish teachers in regard to the people. In this point of light, the parable is just and beautiful. It is then levelled against the Scribes and Pharisees, or the esta blished priesthood of Judea, who, as teachers of religion, were managers of the temple, and stewards between God and his chosen people. The propriety of the parable rests on two points: the first is, its fitness to the character and conduct of the |
