Whether they, who manifest so much zeal in misnaming unitarians, and in determining who alone are true christians, have been animated by these imperial examples, we are not concerned to inquire.

As to what Professor Lindsly says respecting its being "admitted, that the controversy about the name depends on the real nature and character of the Saviour," we reply, that no such thing has ever been admitted. This would be to suppose, that the nature and character of Christ must in all respects be known, before any one can be called a christian. If such were the condition, who would have the confidence to take upon himself the name? Who will have the presumption to declare himself possessed of a perfect knowledge of a subject, which has divided the opinions of the wise, the pious, and the learned of all ages? What do the Scriptures say? "Whosoever believeth that Jesus is the Christ, is born of God." "Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God." This is the rule of the Christian faith, and here is nothing about the precise nature, offices, or character of the Saviour. We are to study the Scriptures, and learn what we can on these subjects, and although we may not all come to the same conclusions, we do not thereby forfeit our title to the christian name; or if we do, it is a forfeiture, which bears equally upon every sect of chris

trinity, which is the substance of the Athanasian Creed, is the baptismal faith, and that certainly is necessary for salvation, if any faith be." Hence he infers, that it was a thing most worthy of the royal attention of the emperors of antiquity to decree, that Arians and Nestorians should no longer be designated by the christian appellations of Arians and Nestorians, but should be called Porphyrians and Simontans.

tians, unless some one can prove by something more than pretence to infallibility, that it has the true faith.

We hope the time will come when our opponents will argue with us under a consciousness of their own fallibility, as well as a most confident assurance of ours; when they will recollect, that they are men, as well as we; that the same Being, who has given them understanding, has given it to us; that we feel ourselves responsible to the same God; that we have the same word of divine truth to guide us, and an interest equally strong in its instructions, commands, promises, and consolations, and are, therefore, bound by every thing that is endearing in life, and solemn in the prospects of futurity, to examine with as much earnestness, humility, and anxious solicitude. When they have meditated on these facts, and taken this glance at human nature, we believe they will have more forbearance and less asperity, more charity and less confidence.

Life and Sermons of the late Rev. Dr. Lathrop.

THIS eminent and venerable divine died in West Springfield, Massachusetts, on the thirty-first day of December, 1820, at the good old age of eighty-nine years. During the whole of this long period, he had held a high place in the respect, attachment, and confidence of all who knew him; was one of those in whose judgment and integrity, the churches throughout his part of the country placed the strongest reliance, and to whose counsel they resorted in all cases of perplexity and doubt; was every where known as an agreeable and powerful preacher, and published at different times five volumes of ser

mons, besides many single and occasional discourses, and was equally distinguished for the simplicity, affection, and godly sincerity of his deportment as a christian and a minister. It happens to few men to be the object of so universal and unqualified respect and trust. We believe there has been but one sentiment toward him-a feeling that he was an upright, candid, consistent disciple of his meek and lowly Master. For with all his eminence, he never ceased to be humble, or forgot that others had their rights, and were accountable to another than himself. He was an example of the truest liberality, hating and despising all bigotry, a stedfast advocate and defender of christian liberty, a strenuous opposer of every unholy attempt to "lord it over God's heritage." In losing him, the cause of toleration has lost one of its best friends. May his example not die with him, nor be lost to us or the church.

In his religious belief, he was a calvinist; but he suffered nothing of that belief to affect his character, but what was common to the broad ground of christian truth. It never contracted his heart, or soured his feelings. His spirit could not receive the impression of its harsh and repulsive features; he smoothed them all away, and presented them to us so altered and humanized by their connexion with his own excellent dispositions, that in him Calvinism seemed something almost lovely, and scarcely different from that holy and beautiful system, which we see in the Bible. Indeed, the Bible had been his model; and though he never relinquished the form of sound words, which had been taught him as an essential thing in his youth, and which was associated with all the warmth and happiness of his first impressions; yet he never was a slave to it, and his study to form

himself on the Scriptures, delivered him from its injurious tendency.

Many, indeed, will not allow that he was a calvinist, he had so little of the peculiarities of that sect. ourselves, however, we are willing to take him as a moderate, or softened disciple of that school; for it rejoices us to find, that there is strength enough in the great principles of Christ, however mixed or corrupted, to overcome the mixture and corruptions, and form the christian character, in spite of those doctrines, which seem to oppose it.

The example of such a man is an invaluable legacy to the church. It revives a feeling, which many are strenuously endeavouring to root out of the world, that the disciples of Jesus are indeed brethren, and have common interests and sympathies. Such men form, if we may so say, the few remaining links of that charity, which the apostles describe as a perfect bond of union.

The memoir of his own life, which was found after his death, and is now prefixed to a volume of his posthumous sermons, is a very scanty document, and has no connected interest. It could not be expected, indeed, that the life of a retired clergyman should have much incident to amuse. But it is very valuable as giving what appears to be a faithful portrait of his character, as a judicious and prudent pastor. Several anecdotes he relates of himself, and of his mode of treating those who came to him for counsel, or to entrap him, which are excellent, as guides to men in similar situations, and evince a remarkable share of practical wisdom. Of these we should be glad to quote several, but must be satisfied with two, and we select those which are among the most important and pointed. The first is introduced in the Memoir by this, among other remarks; "We ought

always to place religion, where the Scripture has placed it, in holiness of heart and life; and to regard devotional duties as instrumental to this end. We are never to place the essence of religion in things, which are but the means of it."

"A serious man from a neighbouring parish took occasion to inform me, that there was a great revival of religion in his vicinity. I expressed my satisfaction at the intelligence; but asked him, wherein the happy revival discovered itself? Whether the people appeared to be more humble, more condescending, more meek and peaceable, more kind and charitable, better united in their social relations, more virtuous in their manners? He could not answer particularly with respect to these things; but said, 'People were much engaged in attending religious meetings; they had private lectures as often as any transient preacher could be obtained; and they had conferences very frequently almost every evening.' I observed to him, that attendance on the word preached was highly important, and a hopeful indication; but asked him, how it was on the Lord's day; (for I knew they had been shamefully negligent of that duty.) Why-no-' said he, 'we don't go to meeting on the sabbath.' What, I inquired, do you neglect God's institutions to observe your own? The prophet marks this as a token of the decay of religion amongst the Jews. He answered, 'We do not like our parish minister very well.' I observed to him, that if they had a minister, who did not preach the Gospel, this was a reason why he should leave the pulpit; not why they should leave the meeting-house; and they ought to take regular measures for his removal, and the introduction of a better man. '0,' said he, 'I don't pretend, but that he preaches the