who corrupt the sacred Scriptures, either do not believe that the Holy Spirit uttered the divine Scriptures, and then they are infidels; or think themselves wiser than the Spirit, and so seem to be possessed."

Can it be necessary to pursue our quotations further? Can any thing be more clear than the inference from such testimony? In short, to admit the full divine inspiration of the New Testament was, in the early church, the test of Christianity."

MORE EVIDENCE OF CONCEALMENT.

Extracted from a " Memoir of Rev. S. C. Thatcher," by Rev. F. W. P. Greenwood.

Of the Sermon by Mr. Thatcher, at the Dedication of the New South Church, entitled, "An Apology for Rational and Evangelical Christianity," Mr. Greenwood observes, "It (the Sermon) became a general topic of conversation; and while by one portion of readers it was praised, as an able and lucid exposition of liberal and intelligible Christianity, and a calm and manly defence of those who had embraced such a faith, it was denounced by another portion, as advancing principles subversive of what they called the peculiar and fundamental doctrines of the gospel. The weak were alarmed at they knew not what; the bigotted were surprised at the avowal of nonconformity; the cautious shook their heads and intimated their doubts; while they who had observed the signs of the times, and who knew what they believed, rejoiced that the time had arrived, when religious opinions could be fairly and openly discussed, when reason was to be permitted to come out into the light, and men could maintain that their minds were their own.'

After finding some fault with the discourse, as speaking " too much in the tone of apology and confession," Mr. Greenwood proceeds, "If these peculiarities of opinion" (the peculiarities of Unitarianism) "existed, they ought to have been known. It was best for all sides that they should be known, and that an end should be put to a state of things which was an improper, a disagreeable, and from its nature a temporary one. The time may be easily remembered when, in our religious world, there was nothing but distrust on the one side, and fear and EVASION on the other; when the self-conceited theologue looked awry on the suspected heretic, and the object of his suspicion answered him with circumlocution and hesitation. THERE IS NO DENYING THAT THIS WAS THE FACT. And how much better is it that there has been a change, and that we can now use language, as it was meant to be used, for the expression of ideas! And again it may be asked, How is truth ever to be known, if her face is al

*This Sermon was delivered near the commencement of the year 1815, a short time previous to the publication of the pamphlet entitled “ American Únitarianism."

ways to be kept under a veil? How are we to expect that our opinions are to be received or respected, if they are studiously thrust aside, and into the shade, as if we were ashamed of them? pp. 34— 36.

RECENT PUBLIC ATIONS.

1. A Letter to Wm. E. Channing, D. D., on the subject of Religious Liberty. By Moses Stuart, Professor of Sacred Literature in the Theological Seminary, Andover. Boston: Perkins & Marvin. 1830. pp. 52.

We purposely defer an extended notice of this publication-one of the most important which has recently appeared, and for which the author is entitled to our warmest thanks-until the individual to whom it is addressed shall have had sufficient opportunity to reply. The following extracts will give our readers some idea of the object and spirit of the work-a work which, we cannot doubt, will have a rapid and extensive circulation.

"You (Dr. Channing) have given your name to the world as the author of accusations, that we are aiming to subvert and destroy the religious liberty of this Commonwealth; that we are combined to put down all free inquiry in matters of religion; that we are endeavoring, in secret and openly, to introduce an ecclesiastical tyranny worse than that of the Inquisition ; that we are determined to raise up ecclesiastical Courts to try, condemn, and punish all whom we deem to be heretics; and thus to prevent all right of private judgement, and all freedom in respect to religious opinion." "I do know that the accusations which you stand pledged to support are NOT TRUE. I aver that THEY ARE NOT, before heaven and earth. That they are accusations of a hurtful tendency, need not be said. They go to destroy all respect for us, all confidence in us, all prospects of our usefulness in society or in the church, just so far as you are believed; and to render us the objects of suspicion, of scorn, and of hatred. As injured men, as injured in a manner that is highly unjust and cruel, we call on you either for reparation, or else to support your charges." "On every ground of equity, you must either support the charges which you have made, as to facts; or take them back; or else stand before the public as one who has abused and maltreated his fellow beings."

"Sir, we have borne these charges in silence long enough-so long that not a few of your friends begin to aver, that silence gives consent to the truth of them." "There are boundaries beyond which it is not the duty of the peaceful and the inoffensive to go, in tolerating abuse of this nature without demanding a reparation. We have come to those bounds. We allege before the world that we have been slandered and abused by your writings; we appeal to the particulars; we offer the evidence; and we now appeal to every honest and candid man of any party, to judge whether we have not supported our charge, that you have made and often repeated such accusations against us." "My belief is, that you cannot make your charges good, against any man in this State who bears the name of Orthodox." "I have the pleasure of a personal acquaintance somewhat extensive, among the men who are active in promoting the interests of Orthodoxy in Massachusetts. I know that you have wronged them, and that you are utterly unable to support these charges."

"The Orthodox are not insensible to what their fellow beings think and say of them. Far from this." "They know when they are maltreated. They know when their rights are denied under cover of law; when they are excluded from

the literary and civil privileges and offices of the State; when they are jeered at in private circles, and pointed at with the finger of scorn in public. With all this they have borne, and borne long; I do not say that they have always done this with such patience and meekness as becaine them. I am afraid that this is not the case. But depend on it, Sir, there is a secret flame kindled in this Commonwealth, by such measures as I have named above on your part and that of your friends, which, though smothered long, cannot always be smothered. Justice, and fairness, and equality of rights, must at last become the order of the day. Well will it be for the peace of this community, if the season when this shall take place should not be long protracted. There is always danger in a smothered sense of injustice and oppression; above all when this is the fact with respect to great numbers who belong to the leading class of men in the community; danger to those who feel it, as well as to others. May Heaven avert its consequences from our beloved Commonwealth !"

2. The History of the Old South Church in Boston; in four Sermons, delivered May 9, and 16, 1830, being the first and second Sabbaths after the completion of a century from the first occupancy of the present Meeting House. By Benjamin B. Wisner, Pastor of the Church. Boston: Crocker & Brewster. pp. 122.

A Review of these elaborate Discourses, and the Notes, which occupy nearly half the publication, may be expected in a future number.

3. The Works of that eminent Servant of Christ, John Bunyan, Minister of the Gospel, and formerly Pastor of a Congregation at New Haven Nathan Whiting. Bedford. In three Volumes.

1830.

4. The Christian, contemplated in a Course of Lectures, delivered in Argyle Chapel, Bath. By William Jay. Second American Edi1830. pp. 432. tion. Boston: Lincoln & Edmands.

In these Lectures the Christian is exhibited-" in Christ"-" in the Closet""in the Family"-" in the Church"-" in the World"-"in Prosperity"—" in Adversity"-" in his Spiritual Sorrows"-" in his Spiritual Joys"-" in Death" "in the Grave"-" in Heaven." This work is in the usual animated and almost inimitable style of Mr. Jay, and it is sufficient evidence of the estimation in which it is held, that it has already passed to a second American Edition.

5. A Discourse on Preaching the Word, delivered in the Chapel of the Theological Seminary, Andover, Mass. and published at the request of the Students. By Edward W. Hooker. Andover : Mark Newman. 1830.

pp.

40.

"The object of this Discourse is to urge the importance of preaching THE WORD,-in distinction from preaching philosophy, "giving heed to fables," "turning aside into vain jangling," "doting about questions and strifes of words," and engaging in foolish and unprofitable speculations. The Sermon contains many seasonable and excellent remarks.

6. Three Sermons, on the Obligations, Duties, and Blessings of the Sabbath; to which are added, Remarks on the Report made to the House of Representatives of the United States, March, 1830, on Sabbath Mails. By Charles Jenkins, Pastor of the Third Congregational Church, Portland, Me. Portland: Shirley, Hyde & Co. 1830. pp. 116.

The author of these Discourses, first, assigns reasons "why the friends of the Sabbath believe it to be an institution of universal and permanent obligation;" secondly, "considers some of the appropriate duties of the Sabbath ;" and thirdly, points out "some of the personal blessings to be derived from the performance of these various duties." We are glad to see so satisfactory a discussion of this important subject, at the present time.

7. The Kingdom of Christ; a Sermon preached before the Annual Convention of the Congregational Ministers of Massachusetts, in Boston, May 29, 1830. By Heman Humphrey, D. D., President of Amherst College. Boston: Peirce & Williams. pp. 36.

"The kingdom of Christ," says Dr. H. " is his church, which he hath purchased with his own blood,' and which in its holiest aspirations asks for none but spiritual munitions for its defence. It wants no Jeffries, no Star Chamber, to enforce its discipline-no compulsory tythes to support its teachers-no military to extend its conquests or guard its sacred towers. Its preservation and increase do not depend upon bulwarks of stone and mortar, nor upon long training in the use of steel and gunpowder." "The church has always flourished most, when it has been let alone. And even a dark and frowning sky has been safer for it, than the brightest radiance of any political firmament. How wonderfully has it been purified and enlarged by the fires of persecution! How of ten have the faithful come up invigorated out of great tribulation; while, on the other hand, they have been all but destroyed by the caresses of kings and parliaments."

8. Lessons for Infant Sabbath Schools, with a Plan for conducting an Infant Class. Worcester Dorr & Howland. 1830. pp.

108.

9. Elements of Dogmatic History. By William Muenscher, S. T. D. and Ordinary Professor of Theology at Marburg. Translated from the second edition of the original German. By James Murdock, D. D. New Haven: A. H. Maltby. 1830. pp. 203.

This work is an outline of a general history of the Christian faith, with copious references to authorities and authors who have treated on the subjects." "It is purely a history: For the author did not design to discriminate between true and false doctrines," but "to narrate truly and candidly what doctrines were discussed. and how they were stated, defended, and attacked, and by whom, without laboring to prepossess the reader either for or against any doctrine."

10. History of the Town of Natick, Mass., from the days of the Apostolic Elliot, MDCL., to the present time, MDCCCXXX. By Wm. Biglow. Boston: Marsh, Capen & Lyon. pp. 88.

From this amusing pamphlet, we extract a single paragaph, to show the con cealment formerly practised by the Unitarian Clergy of Massachusetts. Speaking of Mr. Badger, a former Minister of Natick, who died in 1803, Mr. Biglow (himself a Unitarian) says,

"Like many of his distinguished contemporaries in the ministry...... he (Mr. Badger) was a Unitarian; but, LIKE THE REST, with the exception of Dr. Mayhew of Boston and Dr. Howard, his successor, he thought that, though it was lawful for them to avow this sentiment, IT WAS NOT EXPEDIENT. They be lieved that, in omitting to mention this opinion, they kept back nothing that would be profitable to their hearers." p. 61.

The peculiarities of Unitarianism must be of very little importance, in the estimation of their own receivers, if they can be concealed from a people, year after year, and still nothing be kept back that is profitable.

To the Conductors of the Spirit of the Pilgrims.

GENTLEMEN,

AN article with the above title, which appeared in your pages several months since, appears to have excited unusual attention, and to have occasioned, in some minds, not a little disquietude. With the review in your last, in reply to the Christian Examiner, I have no reason to be dissatisfied, and shall not think it necessary to call further attention to what has of late been published in that work. On an article in the Unitarian Advocate for May last, I propose to offer a few remarks; in doing which, I shall of necessity be led into a more particular investigation of the general subject.

The conductors of the Advocate commence with saying,

"We are utterly at a loss to conceive how there can be any difference of opinion on the question, what profession of faith is necessary to constitute a man a Christian, as distinguished from an infidel; and we believe that until a comparatively recent date there has been but one opinion on the subject. The test now adopted by Christians of the exclusive sect, is altogether arbitrary and fallacious, and to us appears opposed to reason, to the usage of all Christian antiquity, and to the plain import of the language of the Bible." "If we carefully read the New Testament, we shall find that the faith deemed necessary to constitute a Christian, by Jesus, and his apostles, was exceedingly simple. It consisted in the belief of this single proposition-Jesus is the Messiah, or Christ. Whoever made this profession was considered a Christian as distinguished from a Jew, or a Heathen; and whoever now makes it is a Christian, so far as faith is concerned. He is a Christian, as distinguished from an unbeliever or infidel, and he is authorized to complain of injustice done him, if his title to the name of Christian be denied him."

"This, we conceive, is the sense of the term Christian, as distinguished from infidel. Whoever employs it in any other sense, departs from primitive usage; he assigns to it a meaning which was unknown to Jesus and his apostles; sets up a test not sanctioned by their example."