hierarchy. The fairest features of Christianity were then obscured; the dearest rights of conscience were invaded ; and the charter of Christian privileges and standard of faith and practice, was secreted. A few ambitious individuals, styling themselves ecclesiastics, claimed a divine authority to settle the system of government, and the forms of worship in the Church; to explain all points of christian doctrine, and to regulate the consciences and the actions of every individual disciple. Our religion was then degraded, that by its principles it might authorize servile homage to usurped power; and debased, that by its exercises it might dazzle the imaginations and charm the senses of an illiterate generation; and the Christian world was oppressed by the heaviest burdens of spiritual bondage.

In what manner, were the corruptions and abuses successively introduced into the religion of Jesus Christ corrected? At the darkest period of Christianity, and amid the grossest errors, the light of truth occasionally appeared; individual men under the guidance of common sense and a sound understanding, brought prevalent errors and corruptions to the test of scripture, and they sunk under the trial; and though the restless imaginations of speculative theologians were fruitful in producing one wild and extravagant theory after another, yet human reason was found to possess sufficient clearness and strength to demonstrate, that these were inconsistent with the plain and obvious truths of the gospel; and in their gross forms they were in succession abandoned. In like manner, the height of papal power, the eye of intelligence was no sooner directed to the explicit language of the inspired writers, than it was clearly perceived, that the abuses of this ecclesiastical domination did not more directly infringe the rights of conscience, than they violated the plain commands of Jesus, whose authority was impiously perverted to give them a sanction. As soon as the Christian oracles were examined, it was fully understood, that the servitude of the church was not more manifestly opposed to the sound maxims of reason, than it was expressly forbidden by the revelation of God.

at

Reason is of equal importance, in correcting the errors and corruptions of present times. While we lament their prevalence, we may place confidence in the redeeming spirit of our religion. If pure christianity survived the corruptions and violence of earlier times, if it has sustained life under all the

contradictions and absurdities with which in past ages it has been loaded, if it has recovered from wounds inflicted by its immoral and heartless friends, we need not fear its depression by errors and abuses which now abound; but we may rest in the persuasion, that by the divine blessing these will be corrected, when soberly brought to the test of reason and scripture.

IN CONCLUSION.

Let us, my Christian friends, deeply impress on our minds the importance of religion to our highest interests. Let us not arrogate merit to ourselves on account of the Christian name, nor let us presume on divine acceptance, because we are favoured with a revelation of the divine will. Of what worth will the bible be to us, if it be not read. What advantage shall we derive from the possession of christian institutes, if they be not improved? Let us then enlighten our understandings by a faithful study of the oracles of truth, and ever act agreeably to the dictates of minds thus informed. Then, our hearts not condemning us, we may have confidence toward God.

PREFACE.

It is believed that the greater portion of the American public are acquainted with Unitarian Christianity chiefly, if not solely, through the medium of prejudice. Its adherents have been denounced; its principles, its tendencies, its books, its teachers, stigmatised as poisonous, ruinous, disorganizing, infidel, undermining revelation, and trampling upon the cross, injurious to society and fatal to the soul. Of those who might be willing, if respectfully invited, to judge for themselves, many, from their situation want the opportunity. The Liberal Preacher will supply all with the means of hearing. It in effect throws open the doors of our temples of worship even to the most distant. A voice from our pulpit may reach to every fireside. If it utters not the words of truth and faith and seriousness, breathes no right spirit, and conveys no glad tidings and saving influences to the hungry and perishing soul, let it speak no more.

The Liberal Preacher, while it would exert a proper influence on the present age, looks still further. Future generations may survey the present era of the Christian Church with a calmer interest. Existing controversies will then be tested by their merits, and party names and distinctions will be estimated by the memorials left be

hind them. Sermons written in the course of professional duty, whether to unfold a truth, or to expose an error,― to root the latter from the understanding, and to plant the former in the heart,-are perhaps the best commentaries on tenets. The argument that convinces, and the eloquence that thrills now, will not lose strength or pathos by time. Let the Liberal Preacher exhibit a specimen of the pulpit labours, doctrinal and practical, of Unitarian Ministers, and the name which they bear will descend to after times as clear from the reproaches now cast upon it, as triumphant over the prejudice that gives them utterance, or haply the errors and the spirit that cherish it. EDITOR.

KEENE, JULY 1, 1827.

LIBERAL PREACHER.

VOL. I.]

AUGUST, 1827.

SERMON III.

[No. 2.

BY REV. DR. THAYER, oF LANCASTER, MASS.

ON REVIVALS OF RELIGION.

HABAKKUK, III. 2. O Lord! revive thy work in the midst of the years; in the midst of the years make known.

THIS prayer is supposed to have been made by the proph et, in the hope that, in answer to it, God would display such tokens of his mercy toward Israel, as he had shown in former times.

It is a prayer which may be made by every devout man, who, in view of prevalent sins and a general indifference and lukewarmness in religion, wishes for a revival of it. The times on which we have fallen, render it expedient that the subject of a revival of religion should be particularly discussed. It is a phrase much in use in the conversation and writings of the day, and, perhaps, in some instances, without any definite and scriptural idea of its meaning. In other cases, the having come to a knowledge of extravagancies and excesses, which have been practised in bringing about and supporting what have been called " revivals of religion," may have led to licentious views of this subject. Individuals, not thinking what they say, nor whereof they affirm, and fearing they may be thought to patronize such scenes, are too apt to speak lightly of seriousness and zeal. Without discrimination or a regard to consequences, they decry and pour contempt on every thing, which is called a revival of religion.

In consideration of these things, from both of which much danger and evil are to be apprehended, an attempt will be made, under two general questions, to give a fair and evangelical representation of a religious revival.

I. What, in a Christian sense, is a revival of religion? II. By what means may we hope, with a divine blessing, to bring it about?