deplored, and it is feared that no solid sa tisfaction will result from a decision which is not palatable to either of our great political parties. If the attention be confined merely to the passing moment, both these assertions are correct; for the country is not honored by the scenes which we have witnessed, and the ferment that has been excited will take some time to subside. But what judgment will the future historian pronounce upon Parliament for its conduct at this trying season? Will he not say, that in reality the Bill of Pains and Penalties was rejected because the king had long lived in a state of separation from the queen; and that the queen was refused the public honours of her rank because she had not cleared herself of the charges which were brought against her? Is not this the real issue at which we are about to arrive; and is it not worthy of the senate of a free and enlightened nation? Immorality, even in the highest rank, is openly or tacitly censured; it is proved that there are limits to the power and influence of the crown; and the madness of the people has been withstood. Parliament may be regarded as the arbitrator between two contending parties in the State; and there is no reason for questioning the substantial wisdom of the decision. It is probable that there never was a subject on which this country was more equally divided; and a conclusion which would have given a complete triumph to either party, might have perpetuated and widened the separation. At present neither side has been wholly successful; they "both are right, and both are wrong." There is room for mutual recrimination, if they are determined to quarrel there is no room for vain glorious demonstrations of triumph, or for the shame and soreness of defeat.

The amount of the public revenue for the year that ended the fifth of January, 1821, is greater than had been previously expected, exceeding that of the foregoing year by nearly two millions and a half. The depressed state of the agricultural and mercantile interests is admitted on every hand; and it also seems evident that no immediate relief can be afforded. Other nations are labouring under similar difficulties. In America more especially, the recent report from the secretary of the treasury informs us that the customs which had yielded 36,000,000 of dollars in 1815,

have produced in the late year only 21,000,000; and that even this is considerably above the average that may be calculated npon in future; 17,000,000 being assumed as the minimum, and 20,000,000 as the maximum, which will annually be received during the next four years. It appears also that the annual expenditure of the United States upon the computed average of the last, the present, and the four succeeding years, will exceed the annual income by about 3,000,000 dollars, or one seventh part of the whole income;and it is proposed to provide for the deficiency by loans. These facts suffice to prove that the cause of our present difficulties is not to be found in the pressure of taxes, but in the contraction of trade.

With respect to our continental relations, the speeches both of the King and his ministers contain the most satisfactory assurances that this country is no party to auy hostile proceedings against Naples, and that there is every prospect of the continuance of peace. It still remains uncertain whether that peace will be general, but appearances are less warlike than they have lately been. The ground upon which Austria justifies her interference in the affairs of Naples, is that the Neapolitan revolution has been brought about by a set of men, who regard the union and independence of Italy as the ultimate object of their labours; and who for this purpose are conspiring against the Austrian authority in Tuscany. The validity of this defence depends entirely upon the truth of the statements that it contains; and there are few, if any persons, in this country, who can be prepared to decide the question. If the Neapolitan Carbonari are really in alliance with any of the emperor's disaffected subjects in Italy, his right of interference rests upon a very different ground, from what are commonly called the principles of the Holy Alliance! and he certainly may require the Neapolitan government to prevent their subjects from intriguing in his dominions; and in case of their refusal, may consider them as accessary to such intrigues. This right is plain and undeniable; but the principle will not apply to the Spanish revolution, unless it can be shewn that the Spaniards are also bent on uniting Italy into one kingdom, and have emissaries at work for the promotion of the scheme. We suspect that the Spaniards have enough to do at home.

No. 27.]

ON THE DEPRECIATION OF
"MAN."

It has been sometimes asked, "what benefit is obtained by attributing to human nature those degrading properties which are frequently ascribed to it" that character of our being by which we are represented as totally corrupt; not only as having a proneness and a propensity to evil, and being" very far gone" or removed from righteousness, but as actually sinful by the very nature which God gives us? It is asked, what advantage is derived, or ought to be expected from such a representation? The answer is, None. And if that depravity which really does exist among men greatly, and even universally, be ascribed to a Wrong cause, and referred to God their Maker, which ought to be ascribed wholly to themselves; if falsehood be thus promoted, God's workmanship be thus vilified, and himself calumniated, what apology can be offered for so gross and offensive a mis-statement? The notoriety of which, and the indefensibleness of it, require a constant watch upon such proceedings, and the frequent exposure of such inThe effect, however, that arises often from such a doc. trine, to weaken or destroy good morals, is a very serious subject of apprehension.

sinuations.

The whole seems to be resolvable among those who in the present times are the most laborious to in. culcate this extreme of statement REMEMBRANCER, No. 27.

[VOL. III.

into one point: namely, the application of a principle in Christianity, contended for frequently in error and excess; meaning, Faith alone, or at least as greatly superseding the efficacy of moral compliance; so as that man, being supposed essentially corrupt, totally deprived of all righteousness by his very nature, the nature which God has given him, may be considered as owing every thing to Christ; to the annihilation of every pretence of merit, even in the mere sense of comparison, or of what God is pleased to consider and accept as such from his creatures.

For this purpose, and to produce this inference, these vilifying descriptions of man, by nature, are continually inculcated. The admission, however, of this doctrine, is the very thing which all bad ineu rejoice at. They avail themselves of it, and plead in extenuation of their crimes, the authority of their teachers; that we are "made to sin" by our very frame and natural construction; that sin is constitutional to us; the very thing to be expected from us. And if to this, any Calvinistic notions of Election and Predestination happen to be added, which have been sometimes witnessed, to what an extent of evil minds so deluded may be carried, it is painful to contemplate.

Is humility of mind, then, the thing proposed? And the abasing of all human pretension the object sought? True humility and a due sense of human infirmity will be S

rightly understood by all wise persons; and require no fallacious aid or prop to support them. Such doctrines, however, do not favour nor produce real humility or abasement. There is a repugnance in every discerning mind even to admit them: and if they have any effect at all upon religious minds, where there is any weakness in them, they produce unauthorized, and, therefore, cruel apprehension; and in stronger, contempt and offence at the insinuation. How much more suitable to the interests of truth and of religion, would be such delineations of the human character, as might animate to all good works; might excite a warm and earnest aspiration after excellence; might encourage men to consider the real differences of vice and virtue, and those unquestionable distinctions of moral worth which separate the wise and good, the virtuous and the exalted, from the lowest and the basest character which disgrace mankind! It is observed somewhere by Cicero, " Naturæ cujuslibet specimen à naturâ optima sumendum est." "If a specimen of any thing is to be exhibited, it should be taken from the best instances of its kind." But the looking for specimens of human nature among the worst examples, is no more just, than it would be "to take the estimate of morality in any country, from the exceptions to it in jails, or to look among the sick in hospitals for the criterion of health." Do we, in judging of a fruit-tree, take our notions from the worst and most blighted instances of its production? What a miserable disposition then is that which leads men to describe human nature as essentially and totally depraved; a " mere mass of corruption," because there may be, and are, many very worthless characters to be met with; much real depravity and vice, in single instances? Why not look also to the brighter side? to the virtuous, and

to the resplendent excellence of many individuals; the noble and the encouraging examples of all sorts of goodness, charity, benevolence, holiness, (even allowing for human infirmity) which are continually to be met with? why not justly appreciate the meritorious claims of approbation in the silent, unobtrusive, instances of modest worth, known however to God, and accepted by him: those characters by which the depravity of others may be in some degree redeemed, and a blessing brought upon the interests of a people for the sake of the righteous that may be found therein.

We speak now only to the possibility of such, which cannot be denied, and therefore to the propriety of not keeping out of sight that possibility, when we are speaking of the human character, and of that degree of excellence to which it is capable of being raised; because representations to the contrary have a direct mischievous effect; to discourage human effort, and to depreciate human estimation.

The statement might, indeed, be given much the other way, and no truth or scriptural assertion be violated; if strong prejudice, or adherence to expressions often not much looked into, stood not in the way of such a conclusion. The terms of Scripture may be generally true, that there is "no man who doth not offend;" and that no person (but our Saviour) ever was on earth who sinned not. But still, God be thanked, this is not necessarily an universal truth, and in every sense, even respecting the same individual, true, at all periods of his existence; though it may be true of human nature collectively. And considering "sin" as a word capable of degree, which it clearly is, there are many, we may well hope and believe, of whom it may be truly said that they do not sin; even as St. John says, (1 John iii.

9.)" they cannot sin." It being their intention, wish, and aim, constantly to go right, their very sincerity makes them, for all religious purposes of safety to themselves in God's sight, and for Christ's sake, not to go wrong; and if we may not rely on this, we may as well give up at once all scriptural appeal upon the subject. At all events we have an Apostle with us. Such persons may, indeed, have their "negligences and ignorances," their infirmities and surprizes, but these are not the things which constitute the word "sin," properly, and to be feared as such. Moreover, the very promise and assurance of the Holy Spirit; the influence of the divine agency in their hearts, though secret, real; ever improving their moral character; communicating new and increasing strength; purifying their thoughts and aiding their religious efforts; all these give an assurance of so great a perfection in the human character, as a matter possible, and probable, upon such authority, (without referring to mi racles) that to lose sight of this, is in reality to judge but by halves, and very imperfectly, of the character of man, as by reason, revelation, holy discipline, and the divine influence, it may be accomplished. And who shall say, that experience does not justify this conclusion? that he so well knows "what spirit he is of," as that he can declare to what degree of excellence our spirits may not be raised by due cultivation? Witness the degree of self-controul in righteousness, of religious self. dominion, superiority to sense, and to all the powerful attractions of vicious habits, of which examples might be afforded in every age of Christianity; (and even Heathenism could produce some) and witness the abundant instances which might be adduced among ourselves in common life, and in every rank, of steady, virtuous deportment, in both sexes, in all orders and professions; where the whole of life is

but one effort at holiness; shining examples of all that is good, amiable, and praiseworthy, through the various gradations of human intercourse. And is it wise, safe, defensible on any grounds, to rob such of their confidence, to damp their ardour, by discouraging intimations as to the efficacy of a holy life; in deference to any fallacious representations concerning faith alone, or any other insinuations by which a doubt may be created, whether they who by God's assistance have "plenteously brought forth the fruit of good works, shall of God be plenteously rewarded." The tendency of the times is unduly Solifidian. But it is our duty to take care that universal truth be not sacrificed to partial opinion; the workmanship of God not vilified; the image of our Maker be still recognized in man; and that nothing be so pleaded for in Scripture, as that the moral law of the four Gospels may be superseded by any supposed authority of the Epistles.

N. R.

The Testimony borne by distin guished Laymen to our Lord's Divinity.

AMONG the various means by which the adversaries of the faith have endeavoured to cast a shade of suspicion over it, and to prejudice mankind against its reception, one of too ancient date not to have been noticed before, and too recently employed not to call for observation again, is an attempt to bring all mysteries into disrepute, by refer ring them to the ignorance, or reveries, or interested designs of the priests who taught them. If all the tenets of a religion (it is said) were as clear and palpable as that God will reward the good,' the most unlettered hind would stand upon the same footing, in point of theological lore, with the deepest schoolman,