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conduct of some of them is so correct, that you might suppose they were advancing to Christian perfection." And there are none of them who have not some "virtue left, sufficient to save them from total depravity." p. 37. Now the puzzle is, to make out a distinction between the two classes. There are two classes, as Mr. W. allows; and consequently there must be marks of distinction between them. What, then, are these distinctive marks? The real Christian may be in a state of great imperfection; and some who are not Christians are in no worse state; and what, we demand, is the difference, so much insisted on in the sacred volume, and admitted by Mr. W. himself, between saints and sinners, the righteous and the wicked, between those who serve God, and those who serve him not? It is perfectly easy, on Orthodox principles, to make out a distinction between these two classes, a distinction which is plain and palpable, and comes home to the consciences and hearts of men; but on the principles of our author, no such distinction can be invented; and it is idle for him to talk of any distinction between real Christians and the rest of mankind. The Bible talks of such a distinction. Indeed, the instructions of the Bible, we had almost said are based upon the fact of its existence. But there is no place found for this radical distinction in the system of Mr. Whitman. On the principles he advocates, it cannot be satisfactorily explained.

In his class of characters who are "born and educated in Christian lands," but "who are not real Christians," Mr. W. mentions those "who entertain the erroneous belief that the Father alone is not the almighty God." p. 38. In other words, Trinitarians, who regard the Son and Spirit as Divine persons, are not real Christians. This is in agreement with his former printed Discourse, in which he asserts, that those who ascribe divine honors to Christ, are guilty of denying him. On this point, we shall not contend with him at all. If he is pleased to refuse us the Christian name, and charge us with denying the Lord that bought us, he is welcome to do it. It may be pertinent however, to observe, that he makes another class of "those who are born and educated in Christian lands," but "are not real Christians," to consist of those, who "deny to others the Christian name, because they cannot embrace the peculiarities of their creed." p. 39. In this class, Mr. W. must unavoidably include himself: for he virtually denies the Christian name to those who ascribe divine honors to Christ, to those who "cannot embrace the peculiarities of his creed"!! We really hope he will remember some of his own exhortations, and "begin in earnest, the work of reformation and improvement."

In speaking of "the evidences of regeneration," Mr. W. asks and answers the very important question," What is faith in Jesus?" "It is believing," he says, "this one, plain, simple proposition

JESUS IS THE CHRIST." No matter what you think of Christ, or what views you entertain of his person, character, and officeswhether you believe him a man, or an angel, or a creature above angels, or a derived divinity, or the second person in the adorable Trinity—whether you believe he existed before his incarnation, or that his existence commenced with his birth-whether you believe him the Son of God, or the son of Joseph-whether you regard his character as perfect, or as subject in some degree to human imperfections-whether, in your opinion, he has made an atonement for sin, or not-whether he ever liveth to make intercession, or not-and whether he will judge the world, or not;-no matter at all for any of these questions. These are points of doubtful disputation, about which great men have differed, and every one must think as he pleases. If you only believe the mystical, wonderworking words, "JESUS IS THE CHRIST;" whatever meaning you may choose to attach to them, this is enough. You are entitled, in consequence, " to the Christian name, the Christian church, and to salvation." p. 44. Such are the ideas of Mr. W. concerning "faith in Jesus;" explained, not to be sure in his own language, but in perfect conformity with his avowed system, and with the popular Unitarian notions of the present day. We shall not stop one moment to refute them; for in the judgment of all serious Christians, the bare statement of them will carry its own refutation with it. We may just inquire, however, as we pass along, how opinions such as these will comport with the idea, that to believe in the divinity of Christ is to deny him; and that those "who entertain the erroneous belief, that the Father alone is not the almighty God," are to be classed with those "who are not real Christians?"

Speaking farther of "the evidences of regeneration,” Mr. W. directs us "never to refer to any of our inward experiences to prove that we are born of the Spirit," but to consult our motives, and tempers, and lives." p. 42. We had supposed, previous to this, that the "inward experiences" of persons consist very much in their "motives and tempers." But it is no strange thing with our author to make strange distinctions.

On a subsequent page, he tells us explicitly what he means by "the experiences of Christians." "They are the reflections indulged, the feelings cherished, the resolutions formed, when their attention is particularly directed to their soul's salvation." Or they are "the workings, the operations, the thoughts and feelings of the human mind and heart," at such times. pp. 46, 47. Our readers will be surprised, if, after what has been said, anything can surprise them, to learn, that in the judgment of Mr. W. these "are no evidences of regeneration." No, "the reflections indulged, the

We certainly regard it as the present prevailing sentiment of Unitarians, that it matters little what opinions are entertained concerning the person and work of Jesus, if he is only believed to be the Christ-the anointed messenger of God.

feelings cherished, the resolutions formed, the workings, the operations, the thoughts and feelings of the human mind and heart”be they ever so proper, and pure, and peaceful—" are no evidences of regeneration"!! A person may feel sensibly the love of God in his soul-he may feel deeply grieved and penitent for sin-he may feel the triumphs of faith, and the aspirations of hope, and the peace of God which passeth all understanding—and he may resolve, with Joshua, that he and his house will serve the Lord; but all this internal experience is no evidence at all, that he is regenerated!! Among the fruits of the Spirit, the apostle enumerates love, joy, peace, long suffering, gentleness, goodness, faith, meekness,' or, in other words, Christian feelings; but, in the judgment of our author, the apostle was mistaken. The mere feelings, the "inward experiences" of persons constitute "no evidence of regeneration"!!

It will be asked, no doubt, What does he regard as evidence of regeneration? And his reply is, "A sober, righteous, and godly life." But does he mean such a life, as disconnected with correct internal experience? Then many of the Pharisees gave good evidence of regeneration; for our Saviour bears them witness, that they made clean the outside of the cup and platter,' and, like' whited sepulchres, appeared beautiful without.'

We would by no means depreciate the evidence of regeneration, resulting from a "sober, righteous, and godly life;" and neither would we depreciate the evidence, resulting from a correct religious experience. Such an experience is evidence of regeneration. It is evidence so essential, that without it all other evidence is worthless. A correct internal experience will invariably result in a sober life; but a sober life may exist, and in ten thousand instances has existed, where there was no true love to God in the heart.

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Mr. W. thinks" he who has but just entered the school of Christ, and only tasted the joys of a new-born soul, has not experienced religion, and is not an experienced Christian." p. 52. We admit that such an one is not, in the strictest sense, an experienced Christian;" but has he not experienced religion? What," entered the school of Christ, and tasted the joys of the new-born soul," and yet "not experienced religion"!! We cannot remark upon such a sentiment! For it carries a degree of absurdity upon its naked front, which could not be heightened or increased, were we to discuss it through a dozen pages.

Mr. W. occupies several pages, in narrating an example of Christian experience-not indeed one which has actually occurred, but which he would consider a proper one, if it had occurred. In regard to it, we can only observe, that it is just such an experience as one might be expected to relate, who discarded the special influence of the Holy Spirit, and attributed conversion to the natural operation of external causes. In other words, we are constrained

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to say-and we were never more serious than while we are saying it-it is just such an experience as one might be expected to relate, who had no acquaintance with the peculiar views and exercises of Christians. We find in it no deep sense of sin, and guilt, and ruin; no expression at all of repentance; no fleeing to the blood of Jesus for cleansing and for help; no cordial submission to the will of God; no panting after greater degrees of holiness; no entire consecration of the soul to Christ; and in short, none of the distinguishing characteristics of those, with whom old things have passed away, and all things have become new. There are in it some pretty expressions, and some soaring ones; and an effort is manifest throughout, to catch the spirit, and speak the language of the saint; but after all, it is cold, and hollow, and artificial. It expresses nothing of Job's self-abhorrence for sin; or David's longing and thirsting after God; or Paul's glorying in the cross of Christ; or of the feelings of those who sing in heaven, Unto him who hath loved us, and washed us from our sins in his own blood, be glory and dominion, for ever and ever. Amen.'

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In reading this Discourse, we marked other passages, yet untouched, which we thought at the time deserving of notice-passages evincing the same obliquities of sentiment, and strangeness of assertion, and recklessness of consistency, and seeming ignorance of truth, which have appeared in those already examined. But really we can proceed with our author no farther. We have become heartily tired of exposing him, and we are sure our readers must be tired of following us.

We are astonished at the encomiums which leading Unitarians have suffered themselves to bestow upon the printed Discourses of Mr. Whitman. Since commencing his career as an author, he has been one whom they have literally delighted to honor. To puff those who engage zealously in promoting their cause, we know is a matter of course with them; but the approbation awarded to him has been more than ordinary. One periodical has sounded forth his praise, and another has repeated it, and another has prolonged the strain. On the appearance of the "Discourse on Regeneration," the Christian Examiner is "glad to see the author of the sermon on Denying the Lord Jesus again in print." He " exhibits his usual plainness, directness, and power. He has chosen a most important subject, and appears to have done it justice." vol. v. No. 1. While the Christian Register devotes whole columns to reviewing and extolling this luminous Discourse. "We are glad," says the editor, "to receive so soon another Discourse from the lucid pen of Mr. Whitman. We find in it the same plainness of speech, the same perspicuity of statement, and the same closeness of reasoning, that characterized his former Discourse. We therefore anticipate for it the same popularity and success." vol. vii. No. 11.

Now, instead of acquiescing in these high encomiums, we must be allowed to say distinctly, that we have never undertaken to review a discourse from any quarter (and our experience in works of this kind is not inconsiderable), which presented so many vulnerable points as this. The author is flippant, and confident, and would seem to know almost everything, and he talks on, often contradicting the Bible, and about as often contradicting himself, and appears never to suspect, all the while, that his Discourse is not perfectly correct and coherent, or that others will not regard it with as much complacency as he does himself.-The fault, we think, is partly in the author, and partly in the system of which he is the advocate. 'Error is fated to run crooked,' and usually the more crooked, the greater are the pains taken to pass it off under the semblance of truth.

We conclude our remarks by inviting the attention of all candid and thoughtful Unitarians to this Discourse. Although entitled "A Discourse on Regeneration," it is really an exposition of Unitarian doctrine, on most of the disputed topics. For the author, instead of going through with a single subject, by spreading out his plan, and turning aside as he pleases from his course, seems to have laid himself out to make as many controverted points, and to hit and push in as many directions as possible. The Discourse, therefore, will shew, perhaps as well as anything in the same compass, what Unitarianism is. We hope then, as we said, that the candid, and thoughtful, and inquiring, among Unitarians, will give it their most serious attention. We hope they will read it, and ponder it, and even pray over it. We hope they will compare it with the Bible, and compare the different parts of it among themselves, and will not lay it down till they have taken it to pieces, and seen through it, and made themselves sure that they understand it. And when this is done, let them pause and inquire, Can the system here advocated be the religion of Jesus? Can a system, so palpably in contradiction to a great portion of the Bible, and so inconsistent with itself, be the truth of God? We are about to appear, where all delusion will vanish, and the whole truth will shine; and can we venture on a system like this? About to take a leap into unknown worlds, we need a rock on which to stand; and does this system afford us a rock? Can we in our consciences regard it as a safe foundation, on which to build the interests of eternityon which to rest the undying soul?'

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