nature and author of that spiritual change which is the commencement of divine life in the soul. The necessity of such a change to every child of Adam is undeniable. It is declared to be a radical, internal work, the fruit of a special divine agency, while the liberty of the creature is not only left unimpaired, but is secured by the creative act of God. The Bible describes it as a new heart, a new spirit, a new birth, a new creation, a new and undying life, sustained by the constant exertion of almighty power. Read Jer. xxxii. 39; Ezek. xxxvi. 35-37; John i. 13; iii. 3-8; 2 Cor. v. 17; Eph. i. 18-20; ii. 1, 5, 8-10; 2 Tim. i. 9; Tit. iii. 3-6, &c., &c.

The

Any scheme of measures, or doctrine, which gives a lower view than this of regeneration, - representing it as consisting in any outward rite, in any formal services, however punctually performed, in any change of purpose, not including in the very act supreme love to God, and humble, ardent devotement to his cause, - is to be repudiated, as at war with the Scriptures and the best interests of the human race. unregenerate promises of the anxious seat, and all unregenerate works, however extensive and multiplied, fall infinitely short of that submission to the Gospel, without which men do not even begin to serve the Lord. What then shall we say of measures which encourage selfish, hasty resolves, as themselves constituting the actual beginning of religion in the soul? No wonder that apostasies are frequent where the promise, hastily exacted and tendered, is mistaken for the effectual inworking of renewing grace in the heart.

4. Measures are to be distrusted which encourage a boasting, forward spirit in professed converts. It is to be expected, indeed, that they who have been truly regenerated, and have any suitable apprehension of the depths of guilt and misery out of which they have been raised, will be anxious, in the exercise of profound pity for sinners and zeal for the honor of God, to do what they can to bring others to Christ; and stupidity on this subject little comports with the joyousness and varied emotions of a heart humbled and subdued at the foot of the cross. How can efforts for the salvation of sinners be avoided by one so taught from above? The same grace, however, which teaches us to love, labor, and pray for others, is promotive of genuine modesty and self-distrust in ourselves; and cannot fail to remind the young Christian of the recency of his conversion, and the consequent imperfection of his experience. The same book which inculcates mutual exhortation and reproof, enjoins, with equal explicitness, lowliness of mind, as indispensable to the exhibition of the Christian character. Nothing can be more remote from the spirit of genuine piety than "brazen impudence" and self-conceit. The young convert is to account himself a learner, rather than a teacher. Says God by the prophet, "When Ephraim spake trembling, he exalted himself in Israel." It was a favorite dec

laration of the Saviour, "He that humbleth himself, shall be exalted, and he that exalteth himself, shall be abased."

5. Measures are to be disapproved so far as they give countenance to irreverent or disorderly acts in religious assemblies. Among these may be reckoned levity of manner; the loud talking of numbers at once; the union of singing and praying and exhorting at the same time; screams of hysterical delight, and passionate outcries of alarm. These, and other disturbances of the like kind, tend to obliterate solemnity, extinguish conviction, and produce mere animal excitement, in place of those reasonable reflections, fears and hopes, which are among the fruits of the Spirit's gracious operations. Revivals connected with such disorders as these I have now mentioned, are generally brief in duration, and often followed by the most alarming evils. Perfectionism, Shakerism. Mormonism, Spiritualism, and every species of extravagance and licentiousness, have had their origin in what were called revival scenes, of the like character with those which I have now specified. Conscience is stifled, reason is stupefied, and all the powers of the soul are overwhelmed by clamor and tumult and the excessive nervousness generated by confusion. I plead not for lukewarmness in religion. Far from it. Let the whole soul be awake in serving God and seeking her own salvation. But to be awake to any purpose, she must think deeply, and reason, and plume all her wings for her upward flight. How can she do this when all around her is commotion and uproar? "God is not the author of confusion, but of peace, as in all the churches of the saints." 6. Measures are to be disapproved, the direct tendency of which is to encourage premature hopes, and precipitate admission into the church. The Scriptures repeatedly require us, before we take upon ourselves the vow of a Christian profession, to estimate with a wise calculation the sacrifices we shall be obliged to make. (Luke xiv. 25-33.) It is easy for sinners to deceive themselves. Caution, therefore, in forming a favorable judgment of their own character and state, is of the utmost moment, both on their own account and for the sake of the influence which their decision will exert on the church and on the world. In the early days of the Gospel there were reasons, which do not now exist, for a speedy union with the visible church; and the persecutions and perils which every disciple was then obliged to encounter, furnished tests of sincerity and strength of purpose not found at the present time. It has sometimes happened in later times, that awakening, and what was called conversion, and reception to communion, have followed each other in such rapid succession, that no opportunity has been left for self-inspection and the trial of spirits. In some cases, where many have been thus hastily admitted to the fellowship of the church, a few months have shown a small number, if any, who appeared as living members of the body of Christ. How has Zion been in this way dishonored! and how

have the open rejecters of the Gospel been hardened in their infidelity!

"To be burnt over" has become a common phrase to express the state of a community laid waste by imprudent measures in times of religious excitement. There are no such prolific sources of error and profaneness as injudicious and fanatical movements in religion, - sudden, temporary, and succeeded by a deathlike stupidity and worldliness. Relapses, indeed, after the purest revivals in this fallen world, are more or less to be expected; but where a work of grace is genuine, these relapses will not be such as to justify any suspicion of its general soundness, or serve as a discouragement to Christians to pray and labor for a return of those seasons of mercy. On the contrary, every true revival brings with it such lasting blessings (as well to communities as to individuals) that even the enemies of the Gospel are constrained, on the review, to acknowledge the power of the religion of Jesus in transforming the heart and reforming the world. Not by might, nor by power,

but by my Spirit, saith the Lord of hosts."

In one word, genuine revivalș, and scriptural measures for their promotion, betoken only good; saving souls from death; while they give no undue prominence to any one virtue, or obscure or throw in the background any duties of godliness or common morality; joining all in one compact frame of beauty and truth: of which love to God, faith in Christ, and unfeigned benevolence to men, constitute at once the foundation, the superstructure, and the crowning, glorious summit.

J. W.

V.

DR. WOODBRIDGE'S ACCOUNT OF A CASE OF DISCIPLINE ON THE GROUND OF UNITARIAN OPINIONS.

THE views of the church in Hadley on this subject were not, as T suppose, essentially different from those of other Orthodox churches in the vicinity, and throughout New England. It may be well, however, to call to mind the opinions and doings of the fathers on a point of such practical moment as that to which I now refer. There were, at the time of which I am speaking, two highly respectable, moral, and influential families related to each other, both of whom had not long before removed into Hadley, and who rejected the doctrine of the Trinity, and other kindred articles of the evangelical system. Of these, one of the families had formerly professed Orthodoxy, and, as Orthodox,

a lady, belonging to this latter family, had before been received by letter to the communion of the church. At last, however, it appeared that both she and her husband had departed from the faith in which she had been educated, and were seeking to promote an interest hostile to the general creed of the Protestant Church. It was a lamentable case, as the lady was justly held in high estimation for her apparent fidelity in the various social relations, her general example, and the mild and commanding dignity of her manner. She had, moreover, been supposed to give the most decided evidence of piety and attachment to the truth as it is in Jesus. Beloved and honored as she was, no one suspected her of immorality, no one thought of fixing a stain on her unsullied reputation. She was evidently not a theologian; but she had followed in the wake of esteemed kindred, and had, to the deep regret of many of her former friends, made shipwreck of the faith. That essential unity of belief in reference to God, Christ, and the way of salvation, is necessary to fellowship in Christian ordinances, is evident from the nature of the case, and from the explicit and often repeated language of the Scriptures, (Gal. i. 8; Tit. iii. 10; 2 John 10, 11; Rom. xvi. 17; 2 Pet. ii. 1; 2 Cor. vi. 14-18.) It was because this lady and her friends had openly repudiated and opposed the Creed of the church on points of congruous and vital importance, that a course was taken which subjected the church to much obloquy, and is still, in some circles, proclaimed as one of the most ferocious specimens of bigotry and persecution in modern times. I will give a history of affairs (omitting names, as immaterial to the principle developed), by extracts from the ancient records of the church, which are now before

me:

1822, January 1.-The following letter was laid before the church.

"HADLEY, December 27, 1821. "REV. JOHN WOODBRIDge. Sir: It must occur to you that our situation, deprived as we are of Gospel ordinances in the place of our residence, must be very painful. It is known that we are Unitarians, and that we entertain the general views of that denomination of Christians, respecting the doctrines of the Gospel. As members of the Church of Christ in regular standing, and feeling ourselves entitled to the privileges of professors, wherever our lot is cast, this is to request you, sir, as Moderator of the church in this place, and as their proper organ, to inform us from them, whether we may, in future, expect the quiet enjoyment of Gospel ordinances, as they are here administered, and whether we may expect them for our children, applying for them with the same views of Gospel truth which we ourselves entertain.

By giving us an answer to these inquiries with as little delay as will comport with a thorough investigation of the subject, you will greatly oblige, sir, "Yours with respect."

[Signed by the petitioners.]

APPENDIX.

Having heard this communication, the church

461

"Voted, To refer the subject of the above letter to a committee of three, consisting of " to report thereon at the next ad

journed meeting.

"Voted, To adjourn the meeting to Tuesday, the 8th inst., at 2 o'clock, P. M."

Tuesday, January 8. The church met according to adjournment. After the meeting had been opened with prayer by the Moderator, the report of the committee appointed at the last meeting was read as follows:

"The committee, to whom was referred the letter, December 27, 1821, from in which they request, as Unitarians, communion with this church, and ask the same privilege for their children who may desire it, with the same views of Gospel truth which they themselves entertain, submit to the church the following

REPORT.

"It must be obvious to all, the Committee think, that the subject of request from involves principles and consequences of no ordinary interest to the order of this church, and the general cause of religion. A decision, therefore, of the question, which by their letter is brought before the church, ought not to be rashly or hastily adopted. The case before us cannot be fairly made an exception to a general rule; nor is it so understood by the petitioners themselves. By asking the enjoyment of special ordinances with us, as avowed Unitarians, they plainly wish us to decide that the difference of doctrinal views between them and this church presents no barrier to the reciprocal confidence and charities of Christian communion. These sentiments, which offer no impediment to the full exercise of Christian fellowship in one instance, cannot, with the least propriety, be alleged as an objection, in any; and to impose, by a confession of faith, or other means, restrictions upon some, which are not binding on others, is an exertion of arbitrary power at variance alike with the laws of the Gospel and with the common principles of justice. Were any further exposition necessary, of the views of the petitioners, we have it in their application in behalf of their children, for the same favor they ask themselves. Extending their request thus far, they doubtless expected that the church, by a compliance with their wishes, would open the arms of its fellowship to all Unitarians of a fair moral character, who should apply for the privilege. Such is the true state of the question upon which the church are now called to decide. The Committee believe, that, after an impartial investigation, there can be but one opinion in the church respecting their duty in the case before them. The Committee are fully persuaded that the request of the petitioners ought not to be granted; and the principal reasons on which this opinion is founded are the following:

"1. It is, so far as the Committee know, a novel and unprecedented thing for persons, having no communion with a church, to solicit a participation in its privileges on conditions subversive of the rules by which it has always governed itself, in the admission and discipline of its members. It has been supposed that the duty of individuals, living