that candour and charity are more congenial with the mild dictates of reason, and the benign spirit of Christianity, than that bitterness of spirit, which first fixing the standard of Orthodoxy, sentences all who do not conform to this standard, to "perish everlastingly?" Consider, Sir, whether this flagrant departure from the pure spirit, as well as the plain doctrine of the New Testament, should not seal its condemnation, as one of the most dangerous adversaries of true religion and goodness with which it hath to encounter? (To be Continued.)

The importance of Truth, and the necessity of its avowal. THAT truth universally is of importance, every person of reflection will readily admit. And as moral truth is conducive to the peace and harmony of society, by the maintenance of a proper understanding between man and man in the various concerns of life; so, scientific truth, by affording a correct knowledge of the arts and sciences, contributes to human comfort and happiness. How important, then, must be divine truth-that truth which came from heaven to enlighten and save a world! Every other thing sinks into insignificance, when compared with heaven's best boon to sinful man, the gospel of eternal life! It enlightens his mind, reforms his heart, increases his happiness, and inspires him with the cheering hope of a happy existence beyond the grave. "Here we can read our title clear to mansions in the skies." Jesus, by his own resurrection, hath conquered the power of death, destroyed the terrors of the tomb, and opened to the believer's view the glories of immortality.

As the religion of Jesus Christ has suffered much from the hand of corruption, which was even lifted up against it during the first stages of its existence, we should be very cautious from what source we derive our religious opinions. The fountain may be clear though the streams are muddy. The enlightened and consistent inquirer neglects the winding and insignificant stream, which becomes more impure the farther it runs onward in its course, as incapable of affording him any real refreshment; and proceeds at once to the fountain's head, and there drinks freely the pure waters of eternal life. To the Bible, then, and to the Bible only, should we go for divine truth. Convinced of its vast importance, we should "search the Scriptures,"

"judge of ourselves what is right," and whilst we "prove all things, hold fast that which is good." If we have a just regard for the interests of religious truth, and feel its power on the mind, we shall not be led to acquiesce in any opinions, without examination. The most popular notions are not always the most correct; indeed, they have generally been otherwise. Yet the majority of mankind, are far from being convinced of the supreme importance of divine truth, and, consequently, remain indifferent to the restoration of its purity, and to the promotion of its influence.

Unitarian Christians, who have been compelled by the force of truth, to embrace an unpopular faith, must naturally consider their own opinions of the highest importance. To suppose otherwise, would imply not only an inconsistency of character, but extreme indifference, if not a dereliction of religious principle. The doctrine of one God the Father, and that he only is the proper object of religious worship, is of paramount importance in the Christian scheme. He who has embraced this fundamental truth from conviction, and cherishes in his own breast, its heavenly influences, cannot view it in any other light. It is the essence of his religion, the very foundation of his creed. When connected with the paternity of the Creator, and the divine mission of the Saviour, it comprehends every thing that can elevate the mind, and warm the heart. Such a religion is Unitarianism. It is to us the truth of heaven, and was proclaimed by Jesus the Son of God.

Can Unitarianism, which we consider to be identical with divine truth, be viewed by its professors, as of trifling importance? No; this seems morally impossible. Is it not, then, the duty of every Unitarian, to do all that lies within his power, to disseminate his opinions in the world? Do we not believe that our revered Master was himself a Unitarian, a worshipper of the one God the Father, and a proclaimer of his universal benevolence? Then we are bound as his professed disciples, to follow his example, to do all the good we can in our day and generation, by the promotion of virtue, piety, and religion.

It must, however, be acknowledged, that there are many who are convinced of the truth of Unitarian sentiments, yet have not sufficient fortitude of mind to avow them. Some are deterred from making a public avowal, on account of family connexions: others, from the loss which they might in consequence sustain in business, and various incidental circumstances that might follow. These are

certainly very formidable disadvantages; but we apprehend they are much fewer in the present day, than in the days of our ancestors; or, indeed, than they were in the latter part of the last century. But these things, powerful as is their influence, are not sufficient to deter the independent mind that is impressed with the importance of truth, from making an honest and open avowal of its convictions. We lament the inconsistency and want of Christian fortitude of those, who are afraid the world should know their religious opinions. It seems a reservation that is scarcely consonant with religious integrity. It savours too much of the old maxim, "to think with the wise, but to act with the vulgar." But suppose the disadvantages of making an open profession of Unitarianism are great, the question is, not what is our convenience or worldly interest, but what is our duty? Are we to act according to the dictates of conscience? or, on the contrary, to stifle our convictions, whenever they differ from the popular opinion? "Whosoever (says Jesus) is ashamed of me before men, of him will I be ashamed before my Father who is in heaven." From such conduct, Jesus and his Apostles would have shrunk. The great Reformer of the world, made no compromise with error, but boldly and unequivocally taught the doctrines of divine truth. He was at the head of "a sect which was every where spoken against." Though persecuted by the powers of the world, he withstood all the insults to which he was exposed, with an honest firmness; for "guile was not found in his mouth." When Peter and John were arraigned before the Jewish rulers, for having miraculously performed a cure on a lame man, they were commanded not to speak, or teach in the name of Jesus. But the Apostles inspired with a love of truth and its fearless avowal, “answered and said, Whether it be right in the sight of God, to hearken unto you, more than unto God, judge ye; for we cannot but speak the things which we have seen and heard." Our duty, then, is clear, if we take Jesus and his Apostles for our example. Neither he nor they, ever shrunk from an avowal of the truth. It was, indeed, one of the principal objects of the Saviour's mission, to bear witness to the truth, which he did, by exemplifying it in his life, and confirming it by his death. To have practised mental reservation to have said one thing and meant another, would have been beneath the character of him, who was "the way, the truth, and the life."

Besides, what is there in the researches of the sincere inquirer after divine truth, at the avowal of which, he need be ashamed? Is he impartial in his inquiries, and honest in his convictions? Has he used his best means to discover truth, and prepared his mind for its reception? Then he need not be afraid to make an open profession of his opinions, which, should they be erroneous, would reflect on him no disgrace. In fact, it would be an honour, rather than a disgrace, for what he did receive, was from conviction, and cherished it as truth in an honest heart.

It is from a want of serious reflection, and strict religious integrity, that so many persons, who appear persuaded of the truth of Unitarian sentiments, continue to attend Trinitarian worship. This is a gross and manifest inconsistency. For if there be one truth in religion of more importance than another, it is that which regards the object of worship. A conscientious Unitarian, must view the worship of the Trinity, as derogatory to the attributes of that God "who knoweth no other;" who only hath life and immortality in himself. Nay, a Unitarian cannot join in Trinitarian worship, without incurring the crime of Idolatry, because he pays that homage to Jesus Christ and the Holy Spirit, under the conviction that it is due only to the supreme Jehovah. We do not mean to assert, that Trinitarians themselves are idolators, for they believe that each of the three persons of their Trinity, is individually and distinctly God; and, consequently, the rightful object of religious worship. This inconsistency of conduct, must arise in some degree, from a want of religious feeling. It seems almost impossible, that a person fully persuaded of the truth of Unitarian Christianity, and who feels its consoling influence on the mind, can unite, without remorse of conscience, in the most sacred of all exercises, with those of his fellow Christians, who worship a Trinity; Unitarian worship is so peculiarly calculated to refine and expand the intellectual powers, to inspire the mind with animating and exalted views of the Almighty Father, and to impart the purest consolation to the heart. Those, then, that are convinced of its truth, should evince their sincerity by a corresponding practice; to speak the truth in love, regardless of the consequences of its avowal, and to unite with the believers of the primitive faith, in the adoration of the great Author of nature, the God of Jesus and the Father of mankind. U. M.

The Teachings of Nature and Orthodoxy contrasted. (Continued from page 4.)

THE Contemplation of the heavenly bodies unfolds far different views of the magnitude of the works of God, than are derivable from an examination of the terrestrial creation. Paley is probably correct in stating, that though "not the best medium through which to prove the agency of an intelligent Creator, yet, this being proved, they show, beyond all other objects, the magnificence of his operations, and raise the mind to sublimer views of the Deity than any other subject affords." Thus, when we recollect, that those stars which are perceptible to the naked eye, are but a small part of what man has been able to discover; that the faint glimmer of the Galaxy is produced by the blended rays of groups and clusters of stars, to define whose extent exceeds human capabability; that by the assistance of art, numbers of luminous bodies have been discovered; and that every progressive improvement, every increase of power of which we gain possession, introduces more and more to our knowledge, we conclude it probable, that all space is thus filled by bodies, to affix imaginary bounds to which, exceeds our utmost range of thought. But then arises the question, were they created with any reference to the physical situation of man? Was the milky-way stretched across the heavens merely to embellish his dwelling? Were the stars created for his use-to please him by their lustre, or benefit him by their light, many of which he cannot behold without the assistance of a telescope, and whose number he is unable to ascertain?

So far from being created solely for the use or pleasure of man, the conclusion is rational, that the stars which stud the firmament, extending far beyond the limits of vision natural or artificial, and roaming through endless space, are in reality luminaries similar to the central one of our own system, and which dispenses light and heat to revolving planets; the whole being governed by those general and invariable laws to which we are ourselves subject.

This is a view of omnipotent exertion far more consonant with the attributes of an uncaused Cause, than that which limits his works to a mere point in space. Here we are led to contemplate that immensity of power, which called these bodies into existence, allotted their several