with God by an unity of will and of effort. To save sinners is represented in word and in deed as the great work of God, of Christ, and of apostles. The highest and the most holy energies are engaged in the enterprize-engaged with an earnestness and a tenderness, with an ardour of devotement and a constancy of endeavour, that are truly sublime. What condescension in the Deity, what benignity in his Son, what sacrifices in his messengers, do we there read of! Religion as beheld in the New Testament is no light thing" it is your life." However low may be our estimate of the value of the soul, the whole world is no measure of it in the judgment of our Lord. "For what is a man profited if he gain the whole world and lose his own soul?" Nor less is its value in the sight of the Creator. To form the human soul, to make it a free, active agent, choosing and pursuing good, desirous and capable of everlasting happiness-to form and save the soul, he made the world, the retinue of the heavens, the furniture of the earth, the frame of the body; he appointed the relations and discipline of life, he sent his well-beloved Son, and yielded him up even unto death. All things, says the apostle to his converts-all things are yours; because all things, the whole furniture and discipline of the school in which man is placed, works together for our good, and contributes to build up the noblest work of God, the soul of man. Must not that, then, be inexpressibly valuable which God himself so estimates as to create the world for its nursery, and the infinitude of objects therein for its instructors? What, therefore, ought to be our estimate of the soul's value? What God hath cleansed, shall we call that common or unclean? What he hath esteemed, shall we disesteem? What he created the world and gave his Son to form and bless, shall we neglect ? Let us not so far lose the spirit of the Gospel. All other things are as the light dust of the balance in comparison of the human soul. Let us then remember that the true Christian has a constant sympathy with the spirit of the gospel.

Whatever may have been the doctrine of heathen philosophers, whatever may now be the doctrine of the world on this subject, beneficence with the Christian is not optional, but obligatory. To do good is with him a law equally binding as to be good. Christ has in his code changed that which was aforetime voluntary, into a matter of obligation. He requires each of his followers, in imitation of himself, to advance the interests of his fellowmen, and he represents the awards of the final judgment as taking place according as each man had used or neglected the talent entrusted to him. Among the considerations by which the duty of beneficence is enforced on Christians, that is amongst the most interesting and constraining which is derived from considering the mercy and grace which each has received of God through Christ. If we have received mercy, we ought to shew mercy; if we are in the way of salvation, we ought to lead others into the same paths. It is the least we can do for mercy and grace unmerited and often despised. In exercising our gifts we shall augment, not waste them. And this is a fact which merits peculiar notice.

Homo qui erranti comiter monstrat viam

Quasi lumen de suo lumine accendat, facit
Nihilominus ipsi luceat cum illi accenderit.

Our own piety is not extinguished by kindling another's. Like the widow's cruise of oil and barrel of meal, it wastes not, however used. On the contrary, it grows the more, the more it imparts. For so strong are the inducements to beneficence which the Creator has planted in our frame, that the

more good we do, the more good and the more happy we are. And amidst the pleasures of life, there is scarcely one that affords so delightful and lasting a satisfaction as that derived from a consciousness of having benefited a fellow-creature. But when the benefit conferred affects not merely his mortal, but his immortal part; when in time it will make him comfortable, in eternity happy; when it will affect him in his heart, in his home, in his public walks and character, in his influence, in his children; when unborn generations will share the good, and the frame of society be meliorated thereby ; when the full amount of blessing which it has occasioned, the future state only can disclose, and eternity only can measure,-then, surely, the consciousness of having saved but one soul is enough to impart joy unspeakable and full of glory. Yes, to work together with God is not a duty merelyit is a privilege, it is a delight—it is a delight which will grow for ever, as the happy effects of such labours of love unfold themselves in this and the future world. Unhappy men that know nothing of this pleasure; who live and die with their thoughts and affections concentred all in self; who have never at the close of a day reflected on its scenes in the pleasing hope that some prejudice might in a fellow-being's mind have been removed, some evil habit shaken, some grief assuaged, some hope confirmed, some joy inspired. And occasionally to enjoy the happy frame of mind which such thoughts occasion, is an overpayment of happiness for exertions made, and obstructions conquered, and exertions, as, alas! they too often are, unproductive.

There is but one more feature of the gospel to which we shall now allude. The gospel professes to be "the truth," to be emphatically that system which is best calculated to bring about the great moral purposes of the Creator. Jesus himself is "the life," because he is "the way" and "the truth." No warrant can be found in the New Testament for treating with indifference the progress of the whole or any part of the gospel. The religion of Jesus is there held forth as a treasure of inestimable value; yes, and, in a certain sense, of indispensable necessity to the salvation of men. It is not pretended that it teaches that those who believe not the gospel will eternally perish. But it does set forth, and reason warrants the declaration, that without it the soul may be lost-lost to goodness, lost to happiness; though not, we would hope, lost beyond the reach of God's mercy, yet lost in this and in the future state. And in unison with this, it is abundantly evident that on the reception of the gospel depends the perfection of human character. To be greatly good or greatly happy without it, seems impossible. No other system approaches to it in fitness to call out the powers of the human breast, and raise man to the height of excellence which he has the capacity of attaining. While in proportion as its hold on the heart becomes weak, so does the character fall and the happiness decrease. Now, its power over the soul may be weakened by corruptions attaching to itself, as well as by wickedness in man. Hence arises the necessity of bringing the gospel to bear upon the soul in the same state of purity as that in which it was revealed by Jesus, and promulgated by apostles. Except this be the case, it is not "the truth," it is not the gospel, but human devices, that seek the dominion of the heart. But it may be asked, How am I to know that the gospel, as I hold it, is the gospel as revealed by Jesus? You believe that the principles you hold are the principles of Christianity, or you would not entertain them. They are the result of your inquiries; they command the assent of your mind. Here, then, is your warrant to diffuse them: and

more, in your belief is involved an obligation; a constraint is laid upon you to teach others what has been imparted to you. "Woe is me," said the Apostle, "if I preach not the gospel." And even though you may not possess "the truth" in the sentiments which you have adopted, yet the communication of it, leading to comparison with other principles, and to collision with other minds, may conduce to the discovery and extension of right apprehensions; whereas if every one had pleaded the difficulty you plead, there never could have been any discussion, and consequently truth would have remained unknown. And thus the human race, from the fear that they possessed not the truth, would for ever have deprived themselves of its blessings. On the contrary, the fearless yet candid advocacy of private opinions, has led to the furtherance of knowledge and the promotion of happiness; and perseverance in the fearless yet candid advocacy of our private opinions, is the only method by which "the truth" can obtain its predicted prevalence, and the evils with which the world, in its present condition, is marred, can be effectually removed. It seems, then, that the voice of the gospel calls upon us to labour both for the furtherance of truth, and for the furtherance of righteousness. The two ought never to be disjoined; they are united in the gospel; they ought to be united in our apprehensions, in our language, in our affections, in our endeavours. The distinction of speculative and practical principles may exist in common phraseology-it exists not in the Testament; may serve to point a tirade against popular exertions, but cannot advance the real interests of man. The truth only can make man free; the whole truth, and nothing but the truth; and he can know or feel but little of his creed who does not value his principles as a Unitarian Christian above all price. What is the meaning of that disparagement of Unitarianism which one so often meets with even from men that ought to know and speak better? Unitarianism is to them "the truth;" do they undervalue that? It is the religion of Jesus; ought that to be lightly thought and lightly spoken of? But they would reply, "We value most highly his precepts and his example; we do not like controversy." And why not his doctrines too? Is Christ divided? Does the New Testament permit you to take what you please, and to leave what you please? We iterate, Christ is "the life," because he is the truth; and without the truth you cannot be, no man can be, thoroughly "free." But of all errors, that appears to us among the greatest which represents Unitarianism as a system of speculations. It is no such thing. There is no tenet in it which is not intimately connected with practice, otherwise it could not be the gospel; and for ourselves we venerate it chiefly because of its immediate bearing on the heart and life. The unity of God is essential to his paternity, and the paternity of the Creator is the creature's best solace and support, whilst it tends more than any other sentiment to unite men together in the bonds of a common brotherhood. But we must not cite instances to prove the assertion that the doctrines of Unitarianism are intimately blended with piety and benevolence. Those who have realized the former, will shew forth the latter, and know of a truth that it is a doctrine according to godliness. And we will add, that a full perception of the blessings conferred by Unitarian sentiments will prompt the desire to spread their influence. This full perception can, perhaps, be hardly felt except by those who have been redeemed from the galling thraldom of some of the denominations which prevail around us. But let a man have fully felt what Calvinism teaches to be true, or have had a father or a brother worn down by anxiety, and brought to wish himself a brute rather than a man by reason of its heart

appalling doctrines, and be will then know what sn
liberty of the sons of God." Sweet as met and Vi
long-incarcerated prisoner, sweet as beats and venoz a
fered days and months of sickness and vinety, sweet ex
disconsolate and anxious breast, is the change from De CAT 2
ing doctrines of genuine Calvinism, to the mid and fee
ing accents of the Son of God. And even without his para
some conception may be formed of the compare weir

by attention to the doctrines of the day, as set fra de sant S
thodox brethren, and more especially of those who are par la
We are supplied with, though at present we have act rem in
of this assertion. But we have often thought, when ext
ing or reading the revolting representations that preval of
God and the destiny of man, that if our Unitarian tretren
face against popular exertions were but to hear and read such a
themselves, their benevolence would prove too strong for their ana,
impel them to encourage and originate the means of enlistars
and consoling the heart of their fellow-christians. And aL
thought that the wonder is not that there are so many, but that the
few unbelievers; for we frankly say, we see not now a man of counts
telligence can believe what is delivered from many puigus, antir crea
we are sure that had we never known Unitarianism, we should mare reent
the Christian name. In saying this, we give utterance to the end
hundreds of those who now joy in God, through the Lord Jesus Carst. Ad
thousands might, we doubt not, have been rescued from the gloomy and →
comfortable regions of scepticism; had the unadulterated papel of Cas
been laid before them; and it is still in the power of Unitarians 1. 5
others from the same melancholy fate, if they will prove true to their stip
tions. What stronger obligations can any one lie under than those we he
now set forth? In addition to all the powerful claims of the gospel, we 27
called to feel the claims which lie upon reformers, and upon those w
may, and who only effectually can, vindicate the truth of Jesus, and ans
the march of infidelity. We are not without examples, bright and acce
examples, and prompters in our own communion. There have been nea
bearing our name who counted all things but dung and dress, that they
might win and honour Christ. Have we not read of what a Biddle, an Ex-
lyn, a Priestley, and a Lindsey, did and suffered for the cause of truth?
Faithful were they in their day, doing the duties thereof. To them it be
longed to bring forth the pearl of great price from beneath the rubbish by
which it was hidden. Did they shrink from their duty? Was it easy f
performance? What they discovered, we, in the order of Providence, are
called upon to hold up to the world. Shall we prove unworthy successors
of these excellent of the earth? They were required to be in the study, we
in the pulpit; they in private, we in public; they to search, we to promal-
gate. Here is our duty; and except we perform it, every word of eulogy
we give to their memories is a word bringing disgrace upon ourselves.
There were giants in the earth in those days. But if we have not equal
strength with them, we have an easier task. We have only to apply what
they discovered. Theirs was the work of the intellect, ours of the heart.
Pre-eminent talents were essential to them, we want chiefly a benevolent
tion. Let us not then with a lighter-yes, and a pleasanter task, and
times, fail to carry forward the work they commenced.

ill be said the work is going on. A gradual change is taking

place in the creeds of other Christians. Granted; but this consideration affects not one jot our duties. We ought, therefore, to thank God and take courage. To spread a purer belief is not the only work we have to do. We have also to spread the spirit and power of the gospel; we have to root out sin, and to plant instead piety and goodness. And until the agents that are employed are adequate to effect all of this nature that is required, not one who is called by the name of Christ is at liberty to refuse to labour in his Master's vineyard. Alas! after all the exertions that have been made, there is but too large a mass of iniquity entirely beyond the reach of all Christian influences. Crime increases with the increase of the population, and in every district of the country there are but too many who claim the sympathy and aid of every Christian.

But however much the opinions of our fellow-christians may be undergoing modification, we cannot, we confess, see how this is a reason for lukewarmness on our parts. If they have approached somewhat to the word of God, this would seem rather the offer of Providence to work together with us, an invitation to avail ourselves of a favourable opportunity. Or are we to conclude that because the spirit of the day, and the progression of events, are in our favour, that, therefore, we are exonerated from all exertion? On no other subject should we reason in this manner. It was "in the fulness of time" that the Almighty made Christianity known. A favourable state of the world should not arrest, but prompt, efforts for the welfare of man. Besides, what is the cause of this modification? Before the day of Socinus and that of Priestley, centuries had passed away, and creeds went on continually growing more absurd and lengthy. But when they had kindled the light, it gradually spread its beams through the church, to some in less, to some in greater number. Without their labours, then, the work could not have been begun; how can it be terminated without ours? The notion we are combating goes to destroy the very means by which the change recorded has taken place. And well may we be assured, that except we hold up the light that has been kindled, transmitting the torch from hand to hand, and from age to age, augmenting the volume of its light and the sphere of its influence, darkness will soon regain its former empire-each succeeding generation becoming more ignorant than the former.

But the respondent may answer, "Truth is mighty and must prevail." True; but not without human agency. "Providence will take care of its interests." Yes; but in its usual manner-by human co-coperation. Strange as it may seem, we really fear that these notions prevail to a great extent. Yet even a Heathen fabulist saw and exposed their absurdity, teaching all such reasoners, that if any good is to be effected for the human race, human beings must put their shoulder to the wheel. Where would have been the Reformation if Wickliffe and Luther had contented themselves with relying on Providence? And in what condition would be the temporal concerns of our friends, the respondents, if they folded their arms and wrapped about them their cloaks and called on Providence? There is a good old saying most germain to the present topic, "Providence helps those who help themselves."

And now we must be permitted to turn the favourable aspect which is pleaded against, into an argument in favour of, increased exertion amongst the Unitarian body. That a change for the better has taken place we believe. The actual sentiments of our fellow-christians, though not their professed creeds, are less irrational than they were wont to be. There is a