see buried; or to feed a national vanity, at the same time one of the most enfeebling and one of the most contemptible of passions.

We are delighted when we meet with a striking exception to these remarks, as in this Address of Mr Peabody, written in the peculiar and beautiful style for which the author is justly distinguished, and on a subject, and in a spirit, so appropriate to the occasion. His object is to explain the reason of the imperfect influence of Christianity on the public relations of men, considered with a particular reference to slavery and war.

"I may as well say in the beginning, that I am speaking simply of the relation of slavery and the practice of war. I am not complaining of the owners of slaves; they cannot get rid of them; it would be as humane to throw them from the decks in the middle passage as to set them free in our country. Neither do I condemn defensive war; it rests upon the rights of selfdefence, which individuals possess, and may delegate to governments if they will. I have no taste for sweeping condemnation. I can sympathize with the owners of slaves, and admire the patriotic defenders of their country, while I detest war and slavery with all my

heart.' p. 3-4

Five reasons are assigned for the imperfect influence of Christianity in correcting these evils, on each of which the writer insists at some length, and often eloquently. 1. Men regard the letter more than the spirit of religion. 2. It requires great christian principle to make men abandon vices, though it requires very little to make men disap. prove them. 3. We consider the point as gained already. 4. Men have ap plied a different morality to public and private affairs. 5. No community, no nation can properly be said to be christian, in the highest and best sense of that word.

This is the outline, and our limits will permit us to give but a single specimen of the manner in which the author fills it up.

'We think that the public feeling is sufficiently alive to the criminality of slavery and war, and that no exertions are necessary to add to

the prevailing conviction of their guilt. I must say that we take praise to ourselves too soon. Christianity can do but little to reform the world, if men are so easily satisfied with their success. I look in vain for the proofs of this general condemnation of these gigantic sins. I see on the contrary a lofty and enthusiastic interest everywhere excited by deeds of battle and blood. Í see the guilty paths of great destroyers, traced upon the map with breathless emotion; I see the finest productions of earthly inspiration growing out of this corruption, like wild flowers from the heaps where the bodies

of the slain decay, and the warmest reverence the world can give, lavished on those, who trample most widely and carelessly on the rights and feelings of men. We may say that we admire not the destruction nor the guilt; not the field shaken with artillery and slippery with blood, but the great intellectual energy displayed in guiding the vast masses of human power; this will not do; for great energy should be detested for its alliance with crime, rather than crime be forgiven because united with energy. The public religious feeling must

be pronounced unsound, so long as men can ad

mire these splendid sins; and it is absolutely impossible for one who worships these destroyers, to have any real reverence for the gentle greatness of the Son of God. p. 7-8.

Ir is well known that this Layman' is Sir Walter Scott. The English publisher, who is the gentleman for whom the discourses were written, calls them remarkable productions of their illustrious author's mind.' Remarkable they certainly are, in several respects. They are remarkable for their singular, and if we have been rightly informed, not exceedingly creditable history; and they are remarkable for not showing a single spark of their author's extraordinary genius, which glows and burns so brightly on every page of his other writings, that we may well call that work of his remarkble which reflects not a solitary glimmer.

There are a hundred better ser

mons, of a page, two pages, or half a page in length, in Sir Walter's glorious novels, each of which sermons contains more eloquence and better divinity than the seventynine pages of these discourses put together.

There are two ways in which we would account for this phenomenon. One is, that the author, as soon as he found himself writing a sermon, caught an infectious dullness from his en.ployment, which even his spirit could not overcome, and a strain of high Orthodoxy, which had always been associated in his mind with pulpit performances; and the other is, that he endeavoured, from motives of policy, and a regard for his young friend, to be as dull as he could, in which attempt he has wonderfully succeeded. Private anecdote informs us, how truly we know not, though the preface remarkably corroborates the story, that Sir Walter was, some time ago, applied to by a young friend' to

compose two sermons, the one doctrinal, the other practical, which might be presented by that friend, as his own, to some body of men before whom he was to be examined as a theological candidate. Sir Walter consented, and in one afternoon, or some such period, produced the discourses which are now given to the public; thus goodnaturedly enough condescending to become grinder, we believe they call it thus, to his young friend.' It is added, that when some one inquired of the baronet whether he was not afraid of send

ing his friend before the examiners with sermons which he had struck off in so short a time, he answered, that he must be a poor stick if he could not satisfy the baillies o' Edinbro!' If this story is true, let the discourses pass as remarkable productions of grinding, and so far forth, of their illustrious author's mind. We should like to know moreover, now the discourses are published, how the young friend' gets along with the baillies o' Edinboro', We do not understand these things in the new world.

Correspondence of the American Unitarian Association, on the State of Unitarian Christianity.-[In May last the Secretary of the Amer. Unit. Assoc. addressed a series of questions to Unitarian clergymen and other gentle men of high standing in different sections of the country, intended to elicit information on the state and prospects of Unitarianism. The Orthodox periodicals had represented the late extraordinary efforts to get up Orthodox revivals, &c. as having resulted, or as fast resulting in the extinction of the Arian and Socinian heresies' so called, especially in Massachusetts where the most strenuous exertions have been made to that effect. From the mass of letters received in reply, all of which are of the most encouraging character, we have been permitteed to publish as many as our limits will allow, and we now present our readers with a number from various parts of Massachusetts, which are given without selection, and which may hereafter be followed by others from this and other States of the Union.]

FRANKLIN COUNTY.

On the question relating to the progress of Unitarian Christianity, I can hardly hope to be considered an impartial judge. I will, however, confine mytelf chiefly to facts, and will en deavour to state them as correctly as I can. My remarks will be confined mostly to this county. In my own society, nothing to my knowledge, has been attempted to alienate the mind from liberal views of the gospel; nor do I apprehend, that such an attempt

would meet with any success. Though this society is small, containing probably not more than a fifth or sixth of the inhabitants of the town, yet those who are well acquainted with the state of things here, have repeatedly told me, that they believe one half at least of the people are charitably liberal in their opinions and feelings. Many of this class belong to the Episcopal Society, which they had joined before ours was formed; and others, from local, or other prejudices, are induced to remain where they are. The prospects of our society have never been better, I think, than at present. In some towns in this vicinity, there is little or no advance in the truth; the people remain very much under the influence of the Calvinistic clergy, and have scarcely any opportunity to become enlightened. But in many other towns the progress of Unitarianism is far more rapid, than could have been expected. Within a few years three Orthodox societies have been formed in this county, in towns where there were none before; viz. in N, S, N▬▬▬▬▬▬▬▬▬▬▬, and Bston. They are all feeble; and that in the last named town does not contain more than eight or ten families. The two former have ministers supported in part by the Domestic Missionary Society. So far as I know, this is all that can be said of the progress of Orthodoxy in this county. On the other hand, in many towns, where it formerly held exclusive sway, Unitarian societies, embracing a respectable portion of the population, have been formed, within a few years. This is true of M

frequently made for pews and seats, which could not be obtained. Former ly the the sabbath was devoted to dissipation of various kinds, as I am credibly informed, by at least as large a number of people as usually attended public worship. Now the sabbath is about as well observed here as in any town in the State of as great a population. The large number of foreigners, who, in the course of the last three years, have been employed in the manufacturing establishments here, have not produced so bad an effect upon the morals of the place as might have been and indeed was expected. So much concerning things in general. Now I will say something more about my own society in particular.

'The next fall after my ordination the church at my request laid aside the old creed and covenant or confession of faith, which was used during Mr P's ministry in admitting members to communion, and adopted one simply requiring the candidate to receive the scriptures as a sufficient rule of faith and conduct. In 1824 I persuaded my people, who had always used Watts's Psalms and Hymns, to give them up for the New York Collection. I was much gratified that the change soon became universally satisfactory. I have already said that our meetinghouse is commonly filled-the pews and galleries occupied. My congregation has increased in number every year. It never was at any former period so numerous as it has been for the last twelve months, and, what is worthy of notice, this accession of numbers and strength is of a substantial kind—not made up of the floating population of the village and neighbourhood, but embracing principally men permanently and prosperously settled in business. You will undoubtedly be pleased to learn that my society have lately voted to build, in the course of the present season, a large and permanent meetinghouse of stone or brick, at the cost of not less than sixteen thousand dollars. Our present house was built only thirtysix years ago, and is about as large as any in this part of the country, but is not large enough to accommodate all who wish to connect themselves with our society. I am not sure, however, that such a project would have been started at this time had not Orthodox zeal attempted to revive &c.

** You wish to know how far the VOL. V.NO. IV.

people of this vicinity are willing "to countenance attempts to restrain free inquiry and undermine religious liberty." Those who are at all aware that such attempts are making, contemplate them with strong feelings of indignation. In no part of the country are the people more attached to religious liberty; and though they are generally friendly to free inquiry, yet there is less of its spirit here than in some other parts of the State; that is, the people generally read less. But in this respect there is an evident improvement taking place. Pains have been taken to circulate Unitarian books and tracts, and the effect has been to excite the spirit of inquiry and to establish the minds of many in right general notions of the gospel. A

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Society for promoting Christian Knowledge," embracing many of the most intelligent and active of my parishioners and a few gentlemen of the neighbouring town of R-, has been very useful. The books purchased by the funds of this society are read by all who are willing to read them, and when read are returned to me as librarian. I endeavour to keep them in use. The juvenile library also, which is connected with our Sunday school, does much good, by giving the children a taste for reading, and by promoting their orderly behaviour, especially on the sabbath. On the whole it is evident to my mind that the knowledge and virtue of this part of the country are increasing, and consequently that the people are becoming more and more unfit to be the abject slaves or the humble servants of spiritual tyrants.

I fear I have already trespassed too far on your patience. But as the Orthodox have boasted much of their success in building up the Trinitarian society in this village, I should like to tell you how they effected it-how they pulled down Mr C's society in doing it, by drawing away a large part of his hearers-how those who remained with him, aided by a small fund, removed their meetinghouse about two miles from their former place of worship into the neighbourhood of a cotton factory to find a congregation, &c. &c.'

ESSEX COUNTY.

As to the state of Unitarian Christianity in this quarter, it is highly encouraging to its friends. In my own parish it has never had more nor warmer advocates. It is now more than seven

46

teen years since my connexion with this people. During the whole of this period we have known how good a thing it is for brethren to dwell together in unity. Attempts have often been made by the members of the Theological Seminary in this town, and by the Orthodox clergy of neighbouring parishes, to disturb and scatter this parish; but thanks to the great Head of it, without effect. Nearly every year of my ministry has given evidence of its salutary influence in the growing numbers of my church, and in the improving character of the people at large. But in no single year has this evidence been so abundant as in the last. The better rational views of Christianity are understood by my people, the stronger is their hold on their affections and confidence, and the more cheerful they become to make an effort to defend and propagate them. Nor is this feeling and disposition confined to my own parish. The Exclusive System kept up by the Orthodox clergy in this neighbourhood, has roused the righteous indignation of their people and made them tremble. Within one year this system has led to the removal of two ministers in the town of H. In the west parish the society are earnestly seeking a Unitarian preacher. And in the village an Orthodox man is settled with an understanding that his continuance depends on the liberality of his exchanges. In B———, B——————, Ř———————, and T-, numbers of the most influential people have withdrawn their support from Orthodoxy and are supporting Unitarian worship; and in all those places it is believed the Orthodox ministers stand on slippery ground. At L, they have exchanged an Exclusive man, and the upper parish in B- are on the verge of doing the same. In the south parish in this town, lately under the care of Dr E, nine tenths of the inhabitants are firm friends of toleration. And what is more, a respectable num. ber of them are decided Unitarians. These facts speak loud, and whatever may be the condition of Unitarian Christianity elsewhere, I am confident it has no cause for despondency here, but in the imperfections of its professors and friends. It is true the Orthodox are on the alert, and if confidence and boasting and revival making will give them success, they may carry all before them. The business of getting up revivals' seems to be their last resort in an ex

piring cause. Whenever I hear of an extraordinary attempt at one, I conclude the minister feels his hold on his parish giving way. The children of this world are in their generation wiser than the children of light.' Let Unitarians make an effort of half the magnitude of their opponents, and their cause is safe. God will bless his truth. It must triumph.'

ESSEX COUNTY, (south eastern part.)

Unitarianism, considered as an appellation distinguishing all those Christians who dissent from Trinitarian and Calvinistic views, is spreading gradually in this place. The change which has taken place in the religious sentiments of many of the inhabitants of this town, within the last sixteen years, is great. When I was settled in the ministry, the whole of my parish were Trinitarian in their views, and a large portion of them Calvinistic; and although I explicitly declared to them, prior to my settlement, my own opinions, still they unanimously persisted in inviting me to take the pastoral care of them. For two or three years, peculiarities of religious opinions attracted but little attention; but when the public mind became excited, and directed to these subjects, then my own opinions were vehemently attacked by some of my own parish; gross misrepresentations of them were made, and the most unfair and unchristian means were resorted to to render my instructions and myself suspicious. This conduct awakened the attention of my people to the religious points in dispute: and the unfair and evidently unjust methods employed by the disaffect. ed, led the honest part of the parish, and the serious of other societies, to examine their own opinions, to compare them with the sacred scriptures, to scrutinize closely those which I entertained, and the reasons advanced in support of them. The result was, that more than two thirds of my parish at once became rationally and decidedly Unitarian and Anticalvinistic in their opinions. The number of this description has gradually increased, so that at present, very few, if any, are found in my parish, which is a very large one, who are in reality Trinitarian, or Calvinistic. Some few indeed, aged persons, retain the language, the phrases &c. of Orthodoxy ; but they in fact have nothing of it in their opinions, nor in their temper.