tian Unitarian believes to be the only proper object of religious worship; that every thing should be performed to his honour and glory; and that all prayers and praises should be offered to his sacred and undivided name, in the name and as the disciples of Jesus Christ.

In Jesus Christ, the Christian Unitarian believes, as the Messenger and the Prophet of the Almighty, the Messiah, the Christ, the Mediator, the Son of God, the Saviour of the World. The divinity of his mission he rejoices in, though the Scriptures constrain him to reject the deity of his person. Believing a Cause to be before the effect, the Sender to be greater than the sent, the Giver to be superior to the gift, the Anointer to be higher than the anointed, the Father to exist previously to the Son, the Christian Unitarian is compelled to acknowledge, in the words of Jesus, "that this is life eternal, to know thee, the only true God, and Jesus Christ whom thou hast sent." The Unitarian Christian, then, in other words, gladly acknowledges and believes in Jesus as the Son of God, but not as God the Son. He considers all he has taught, as coming from God; he receives his commands and relies on his promises, as the commands and promises of God. In his miracles, he sees the power of God; in his doctrines and precepts, he beholds the wisdom of God; and in his life and character, he beholds a bright display of every divine and social virtue. His hope of salvation, rests on the truths he has disclosed, and the means he has pointed out. He believes him to be entitled to his implicit faith, obedience, and submission; and he feels towards him all the veneration, love, and gratitude, which the dignity of his mission, the sublime purity of his character, and his sufferings for the salvation of men, justly demand. But he does not pay him religious adoration, because he thinks this would be derogating from the honour and majesty of the Supreme Being, who, his Saviour himself has told him, is the only proper object of worship, and would also be acting in direct opposition to the Saviour's express prohibition of worship to himself, the Son and Messenger of the Father.

Regarding the One God the Father as love, and love unbounded, as the source of compassion, the centre of beneficence, the Christian Unitarian maintains, that repentance and reformation are the only means of obtaining the Divine favour; that the Father of mercies required

no vicarious sacrifice to make him propitious to his creatures, because he never was otherwise; that the Father sent the Son to be the Saviour of the World, by the means of his life, his doctrines, and his resurrection, purifying unto himself a peculiar people zealous of good works. He believes, therefore, that without holiness no man shall see God; but he also maintains, that in every nation, he who feareth God and worketh righteousness, is accepted of him. In the great day of the Lord Jesus, the Unitarian Christian believes, all men shall be raised from the dead, to receive the reward of the deeds done in the body, whether they have been good, or whether they have been evil. The chastisement of the wicked, he thinks, will be that which a wise and tender Father would bestow on his disobedient offspring-chastisement which would remove iniquity and implant virtue; and, consequently, that in the revolution of ages, all mankind shall, by suffering, be purified from shame and defilement-shall, through suffering, like their honoured Saviour, be made perfect-and thus, fitted for felicity, eternal and unbounded.

The effect of such views of human duty, and of Christianity, and of the Saviour, and of his God and Father, is to induce the Unitarian Christian to think no worse of any man, whatever may be the faith he clings to-to regard a wicked life as the only heresy-to loath the error which depresses the heart with gloom-and to detest the unrighteousness to which it may tend,-but still to love the erring, and be anxious for their benefit; and practically to believe, that if all the contending sects be careful to add to their faith, charity, their various supporters, though divided on earth, shall meet in heaven.

Such it is to be a Unitarian. Such the plain answer we would submit to the consideration of the honest and inquiring mind. Reader, decide not hastily; read your Bible with care and seriousness; judge for yourself; and may God's blessing be with you, and rest on your inquiries.

On Free Inquiry.

Almighty! thou in mortal heart hath plac'd'
This thirst for Truth, unquenchable and free;
And shall we fetter that bless'd liberty,

By its own light through darkening ages trac'd?

Father! in mercy, be it not eras'd
That glorious charter of the free-born soul,
Never to bow, but to thy high control,
Nor be, by power of mortal yoke, abas'd.
This world's depression, we, elastic, spurn,
By its conflicting creeds, unchang'd in heart;
With our souls steadfast faith to thee we turn,
Father! to thee, who wilt not say, Depart:
Firm in thy trust, to search Truth's glorious ray,
Till on our darkness burst the living day.

Remarks on Mr. Haldane's View of the Religious State of the Continent, contained in the Second Review of the Conduct of the Directors of the British and Foreign Bible Society.

We need not inform our readers, that a storm is at present raging between the Directors of the British and Foreign Bible Society and the Edinburgh Committee. A party amongst the Presbyterians, have been seized with a sudden phrensy of horror and indignation against the Apocryphal Books; and they have unsparingly abused, and, we think, grossly misrepresented, the conduct and the motives of the London Committee, for circulating on the Continent the Apocrypha with the acknowledged Canon of Scripture. A little of that charity, which thinketh no evil -a little of that candour, which common benevolence dictates, would have given the London Committee credit for good intentions, in complying with the prejudices of the Continent respecting the Apocryphal Books. The question involves the circulation of the Bible in most of the European states. The dilemma was, Should they withhold a supply of the Word of Life, or should they comply with the prejudices of the Protestants on the Continent, and give them the Scriptures accompanied with other books, which, though not admitted within the Sacred Canon, have been, till within a few months, generally regarded as works containing many valuable and highly interesting historical details, and many admirable precepts of piety and virtue. Those who, till lately, received the Apocrypha into their pulpits, and admitted it amongst their families, all at once, discern that it is full of poison and inculcates the most pernicious doctrines! No epithets

are too strong, to express the newly imbibed abhorrence of the Apocrypha; no language is too coarse, to condemn the conduct and no insinuations are too broad, to brand the motives of the London Committee of Directors! This clamour, this incessant vituperation, appeared to us, at first, unacountable. One might imagine, that some prying, deep-searching eye, had discovered the spirit of Asmodeus in every line, and that the very souls of all the inhabitants of the Continent, depended on the sudden withdrawal of these Books, some of which strongly, and in the most beautiful language, inculcate the importance of good works of those carnal, legal acts, justice, mercy, charity, and long-suffering! Circumstances, however, have abated our surprise respecting the virulence of the attack, as we are led to believe, that much personal feeling exists, excited by the opposition which the Agents of the London Committee have given to some of the measures adopted to revive the dying cause of Calvinism. The emissaries

of the Bible Society, who adopt the liberal plan of bestowing the Word of Life on all those who seem to stand in need of it, without inquiring into their peculiar religious sentiments, appear to have crossed the track of the emissaries of Calvinism. A considerable agent in this new continental crusade, seems to have met with these men, who presumed to act according to their liberal instructions, in opposition to his proselyting plans. Unaccustomed to control, he came home full of pious indignation against these allies" of the engineers of Satan," determined to let them know and feel, that within an Edinburgh conclave, his will is law. It is truly surprising, how great a matter a little fire kindleth. The whole religious world is in a ferment, and one individual has already produced a Second Review of the Conduct of the Directors of the British and Foreign Bible Society; and he seems still so full of the subject, that the consequences to himself and his friends. may be deplorable, if he does not soon obtain another vent through the press. This Apocryphal controversy has introduced another, which, at first sight, appears to have no connection with the subject, but which, in reality, is the source of this violent dispute. Arminians, Arians, and Socinians, are, in most places on the Continent, intrusted with the management of the affairs connected with the Bible Society, because they are the principal and most influential persons. Calvinists and Calvinistic emissaries

have not been brought prominently forward. Dr. Steinkoff, and other Agents of the Bible Society, would not submit to have their conduct guided by the gross misrepresentations of "tattlers and busy-bodies, idle persons, wandering about from house to house, speaking things which they ought not," but justly "considering it the height of presumption to pronounce judgment on the precise state of the religious views and opinions of any noblemen, clergymen, or gentlemen, which would require an intimacy of acquaintance, and an insight into the sanctuary of the heart;" and, therefore, not seconding the views of some violent proselytists, who would turn the world upside down to make one convert, they have brought upon themselves the wrath of a numerous party of Presbyterians, who have withdrawn all communication from the Parent Society, and represented the continental coadjutors of the London Directors, to be enemies of Christianity-the violent opposers of the Gospel. A principal object of the pamphlet under consideration, seems to be, to heap obloquy on the London Committee, in consequence of their intercourse with the Unitarians of the Continent! The principle of the work is this,-You may judge of a man's character, from the sort of company which he keeps. The agents of the London Committee intrust the management of their affairs on the Continent, to Unitarians; they join with them in the same work of disseminating the Scriptures, and they receive their deputies in London! Therefore, the London Directors are unworthy of trust; they are unprincipled men, and cannot prosper the work in which they are engaged! The Unitarians in England, through the gross misrepresentations of their opponents, are in great disrepute; their name, like that of the primitive Christians, is cast out as evil; and by some of the over-righteous, they are regarded, like Paul and the early disciples, as the offscouring of the earth. Mr. Haldane seems to imagine, that if he can make out, that the majority of the Protestants on the Continent, are unbelievers "in the peculiar doctrines of the Gospel," and that the agents of the British and Foreign Bible Society, are on familiar terms with these, he can sink them sufficiently low in the estimation of "the Christians!"

At present, our object is to consider that part of Mr. Haldane's pamphlet, which relates to the religious state of the Continent. We begin with expressing our decided