notice, would seem man's justifiable complacency in the commission of crime. Say that my nature prompts as naturally to vice and crime as to the gratification of hunger and thirst—that I might just as well attempt to live without eating as without sinning-and that whether I run into all the excesses with which human nature can be disgraced, or live so that I may defy the whole world to detect a flaw in my character, I am equally hateful to God, and shall most assuredly receive just the same punishment at his hands-tell me this, as "Evangelical" preachers do tell me, and what better excuse can I have for doing whatever interest or passion shall suggest, even though it urge to crimes that would make me the veriest scoundrel upon earth? My nature, Sir, is my apology. "Can an Ethiopian change his skin or a leopard its spots?" To say that man deserves censure, much less punishment, for doing what he cannot possibly avoid, is talking more idly than did ever any poor idiot. Will Mr. M'Neile reply, that although we cannot of ourselves refrain from evil and do good, yet that to those who ask in prayer and with earnestness divine assistance will be granted? But whence comes the wish to be delivered from evil? From man himself? No, surely; Mr. M'Neile says he is so thoroughly corrupted that he cannot think a good thought-" the flesh lusteth always contrary to the spirit. Admit that man of himself can feel a longing after holiness, and his alleged natural relish for vice only appears at once 66 a lie"-the doctrine of human depravity exists no longer. How, then, does the desire for divine assistance spring up in the depraved one's bosom? It is Heaven's own work, and gospel" Christians call it "the effects of grace." One question more: Why do not ALL feel the workings of grace, since with regard to merit all are on a perfect equality? Let "Evangelical" Christians make answer and I would beseech them before they do so to meditate awhile on the words, from an authority they dare not treat lightly, "God is no respecter of persons."

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This doctrine, 2ndly, Mr M'Neile said, strikes at the root of the "Socinian scheme," for that went to its utter denial, while the word of inspiration expressly taught it. And how was the existence of evil accounted for by Socinians?-those Rationalists who would bring every thing in nature and revelation to a level with their own comprehensions. Why, (the reverend gentlemen begged the par

ticular attention of his audience to this,) by making God the author of sin-a conclusion, the statement of which seemed to fill him with horror, as no doubt it did the majority of his hearers. I am not a professor of Unitarianism, and must leave the defence of any of its peculiarities to those who hold them: so far, however, as I understand that system, there is no necessary connexion between it and the somewhat startling notion mentioned by Mr. M'Neile. But, at any rate, his solution of a professedly mysterious question is not less "blasphemous" than that which he charged Socinians with holding. Man, he says, was created pure and perfect, a sort of demi-god upon earth; all his feelings and habits partook of the purity from whence he sprung. Now, such a goodly being was not created without some design: it was either intended that he should remain perfect or it was not. No one will say nay to this. Then one or other of the following alternatives must be taken-the designs of Omnipotence were thwarted, or the descendants of Adam were not destined to possess a nature so excellent as his originally was. Mr. M'Neile chooses the first of these results; than which, a sentiment more grossly absurd and impious was never

hatched" by the mind of man. He will deny that he does, and express horror at the conclusion. And so it is with the majority of religious folks: they profess certain opinions, but will not admit consequences which must as inevitably result from them as warmth from fire,. If sin and suffering were never intended to exist, but exist contrary to the will and intention of our Creator, how can the conclusion be avoided, that the Creator's designs have from the beginning been frustrated? Would to God that men would use the powers they possess, and not on matters which most nearly concern their peace let Reason be as useless as though they had it not! "We have Scripture warrant," they say, "for what we believe: our ministers overpower us with texts in proof of our opinions." Texts, say ye? Was there ever a religious party existing that could not produce texts innumerable in support of its pretensions? It is not texts, but the sense you put upon those texts, which must determine the matter. Any thing and every thing may be proved by texts, taken unconnectedly. An anecdote which I remember reading some time ago may serve as an illustration. A person travelling in a stage-coach, much to the annoyance of a fellow-passenger,

would talk about his peculiar theological notions, in support of which he produced abundance of Scripture. The teazed listener, wishing to get rid of the talker's " 'fending and proving," said he could find passages in the New Testament to justify self-murder. "Judas went and hanged Himself,' is a Scripture text, isn't it?" "Yes." "And is

not, Go thou and do likewise'?"

Mr. M'Neile shewed, 3rdly, that man's depravity was the ground of missionary exertions. Although in Adam we all, spiritually, died, by faith in Christ we are made alive again. In a state of nature, without any sin of his own, man deserves eternal damnation; clinging to the merits of a Redeemer, he becomes regenerated, and, without any righteousness of his own, the inheritor of heaven. But the atonement made by the Saviour, to be efficacious to a soul's salvation, must be known, embraced, depended upon. This was the stimulus Christians had to disseminate the Scriptures in Heathen lands. Without a knowledge of the scheme of redemption no one could enjoy the invaluable blessings it offered. Millions had perished for lack of that knowledge; multitudes were annually perishg; and the preacher called upon his hearers, if they had a spark of benevolence in their bosoms, and as they would answer for their neglect at the last day, to do what they could for their perishing fellow-creatures. Suppose an account were sent them of the inhabitants of some district in India dying by hundreds and thousands from a scarcity of food; would not he be deemed execrable who, out of his abundance, should refuse a small pittance to relieve their wants? But the actual state of things called more loudly upon his hearers' compassion, Mr. M'Neile said, than would the case he had imagined. Myriads of human beings-not the inhabitants of one district only, but of many districts, of whole countries-were perishing-not, indeed, having their earthly existence shortened through famine by a few days or years but they were perishing everlastingly, for want of that spiritual food which it was in the power of Englishmen to bestow.

One's horror and shame and pity are excited by such descriptions. To what, Great God, do thy creatures liken thee? A Creator of countless myriads of beings for no other purpose than to render them eternally miserable: an Avenger of the first man's transgression on millions of his descendants who know not even the name of their proge2 M

VOL. XII.

nitor: a Father, yet the deadliest enemy of thy children, from whose lips will burst forth deep and loud and everlastingly-continued curses against Him who forced them into existence ! And, as if in mockery, they who thus represent the Eternal One, talk. of his mercy, and say his nature is love! Reason on such a dogma as this, we need not; the understanding and feelings of every one whose heart is not deadened by system revolt at it, as alike insulting to God and man; and with those who, being regenerated, can listen to such descriptions without having their piety shocked, it were useless to argue they are lifted high above us luxuriating in spiritual ecstacies, they have learned to subdue the natural workings of their hearts—to esteem, as an eminent writer says, every thing wicked in proportion as it is natural.

In the evening Mr. M'Neile, in a sermon of an hour and a half's length, detailed the degree of success to be expected from missionary exertions. Most false ideas were entertained on this subject by the supporters of missions, People imagined that by increasing the means now employed for evangelizing Heathen countries, whole nations would be brought to embrace Christianity that, by human means, "the knowledge of the Lord would cover the earth as the waters cover the sea.' Those who expected this would be completely disappointed; prophecy gave no countenance to such a notion. The dispensation under which we are now living, does not contemplate the existence of an universal church, but of an elect church, to be formed indeed by persons of every tribe and people, but of a very small portion of each. Look at the actual state of things. Christianity had existed for 1800 years, and yet how small its progress in the world! Our globe was said to be covered by 800 millions of inhabitants. Six hundred mil lions of these were idolaters, and 100 millions more were Mahometans, leaving 100 millions as the professed disciples of Christ. Of course, the two first-mentioned bodies were consigned in a lump to the regions of darkness. out of the number who professed Christianity, how many, Mr. M'Neile asked his hearers, were really practical Christians? Were one-fourth? He thought even this calculation too charitable; but, round numbers in large calculations being convenient, he would suppose-he did not think it probable, though-that in every generation of 800 millions, 50 millions might be saved! In this calculation,

But

as will be seen, an allowance was made for the spread of Christianity in foreign parts.All that Christians have to =-expect from missionary exertions is the conversion of a #portion of every nation; it matters not how few, so that some are called. This done, their work is finished. Then the Saviour will descend from heaven on Mount Zion, and a miraculous conversion of the Jewish nation take place. From them will issue forth missionaries, who (possessing, I suppose, supernatural powers) are to convert the whole

world.

I have, Sir, given an outline of this discourse as briefly as possible; for, to speak the truth, I am tired of my task. The mind, like the body, soon becomes sick by feeding on dainties. I have not knowingly exaggerated a single expression of Mr. M'Neile's, or put one in a light he did not intend. G.

INTELLIGENCE.

Extracts from the Second Annual Report of the Committee of the Somerset, Gloucester and Wilts Unitarian Association, read before the Meeting at Calne, on IVednesday, September 13, 1826.

THE state of things in the country at large, during the last twelve months, has been extremely unfavourable to the obtaining of pecuniary resources for benevolent purposes; but it is hoped that an improvement in this respect will ere long take place, and that the ability of this Association to promote their important objects will be increased. Far from an Ew from desnonding, your Committee cherish the most sanguine hopes of the ultimate success of their plans, upon an extensive scale.

Your Committee have thought it a leading object to secure, by all possible means, the ground already gained. Acting on this principle, they have felt it a duty, after having prevented the cause at Marshfield from dying away, to continue their attention to, and fostering care of, that place to the present time, lest the labour they had before bestowed upon it should be lost. Their doing this has taken so much from their small funds as to prevent their exertions in some other directions; but they have the pleasure of finding that what they have done there is likely to be productive of much permanent good.

Our worthy friend Mr. Martin commenced his ministry at Marshfield early in April; since which time he has laboured there with unabating zeal, and conducted the affairs of the congregation with much firmness and judgment. By his exertions some necessary repairs in the chapel and burying-ground