row, animate penitence, and lighten the load of human anxiety and fear. We dedicate it to the doctrine of Immortality to sublime and joyful hopes which reach beyond the grave. In a word, we dedicate it to the great work of perfecting the human soul, and fitting it for nearer approach to its Author. Here may heart meet heart. Here may man meet God. From this place may the song of praise the ascription of gratitude the sigh of penitence the prayer for grace and the holy resolve, ascend, as fragrant incense, to Heaven; and through many generations may parents bequeath to their children this house, as a sacred spot, where God had "lifted upon them his coun tenance," and given them pledges of his everlasting love. Unitarian Worthies.-No. 2, John Biddle. On these accounts, the ordinance did not, as was expected, prove fatal to Mr. Biddle. The blow which was aimed at his life, failed to reach him; yet he suffered, for several years, the miseries of a severe imprisonment. The death of Charles I. mitigated his sufferings; and Cromwell caused the repeal of all the penal laws relating to religion. In consequence, Mr. Biddle's keeper allowed him more liberty, and permitted him, upon security being given, to go into Staffordshire. He was soon traced to his retreat, recalled, and more strictly confined. During his imprisonment, he was held in abhorrence on account of the charges against him, of blasphemy; and for fear of incurring the same odium, people abstained from evincing towards him any attention, which might have lightened his captivity. Thus was this upright servant of God cut off from all the intercourses and endearments of life. Thus bigotry cancels the bonds of society, and heretical pravity which means, your opinion and not mine is regarded as more criminal than the most heinous act of immorality! A robber and a murderer is treated according to the rights of humanity, and is indulged with the visit of pity and condolence; but the Christian professor acting in the very spirit of his Master-pines away unpitied and alone; and no eye of those who pretend to visit the prisoner, looks on him; and no orthodox charity is found large enough to extend the hand of compassion. But so it is, that the cup of which the sufferer for righteousness' sake partakes, is mingled of every bitter ingredient-that his faith may be tried his virtue exalted-his love of truth exhibited, as rising superior to every difficulty. In the experience of Mr. Biddle, poverty was added to imprisonment, and the neglect of his fellow men. To such indigence was he reduced, that he was glad when he could procure for his morning and evening meal, a draught of milk from the cow. In the year 1651, Mr. Biddle was restored to liberty; and he immediately, nothing dismayed by past endurance, opened a place for public worship. So much did it cost to commence the first Society in England, who worshipped in purity the God and Father of our Lord Jesus Christ. Let the sacrifices of Mr. Biddle shame some of us, who, while we live in the possession of the truth, will not so much as move a hand to disenthral our oppressed brethren. Mr. Biddle began again to avail himself of the press, in order to promulge the truth, and published two Catechisms. These alarmed the advocates of Orthodoxy. Forthwith, severe proceedings were commenced against him. He was brought to the bar of the House of Commons, committed a close prisoner, and forbidden the use of pen, ink, and paper, and denied the access of any friend. In this case, a capital judgment was expected; yet Mr. Biddle preserved a composed and cheerful mind, and trusted in the God of Truth. His trust did not fail him; for the Protector dissolved the Parliament, and, in consequence, Mr. Biddle was set at liberty, after ten months' imprisonment. The author had escaped; but his enemies could not endure to see works in circulation which they could not answer, and, accordingly, procured an order that they should be burned by the hands of the common hangman. Most men would think, that Mr. Biddle might, with all propriety, at length retire from the unequal contest. Such, however, was not his own sentiment. Mr. Biddle was indefatigable to promote, by every means, the doctrine according to godliness. Amongst other methods, he met in public dispute a Mr. Griffin, a considerable part of whose congregation had already adopted his views. Mr. Griffin was worsted in the argument; and another day was appointed for the resumption of the debate. But before that day came, it was found convenient to resort to other measures, for silencing this champion of truth. The adversaries of Mr. Biddle, seized the open avowal that he had made of his opinions in the late debate-information was lodged against him he was apprehended, and placed in the Compter; hence he was removed to Newgate, and was, at the next sessions, called to trial for his life, on the ordinance which we have before mentioned. The iniquity of this proceeding, was monstrously aggravated by its being founded on an Act which had never properly received the force of a law, and had for years lain obsolete. But the inveterate zeal of persecutors is alike forgetful of mercy and equity. Nor, that the turpitude of his wretched enemies might be of the blackest die, was he allowed the assistance of counsel, till after he had made the most strenuous exertions. But Cromwell was an enemy to persecution, he, therefore, took Mr. Biddle out of the hands of the law. The hatred of the enemies to religious liberty, however, was so strong, that Cromwell was obliged to continue him in prison. Petitions poured in upon the Protector, reprobating his lenity, and praying the execution of the law, till, at last, hoping to terminate the affair, he banished Mr. Biddle to Scilly. Disagreeable and afflictive as must have been this state of exile, it was at least an asylum from the vindictive spirit of his enemies. During the period of his expatriation, he enjoyed the divine and sacred pleasures of piety and holy meditation. His mind daily became more spiritual, and his views of Evangelical religion more enlarged and definite. At length the Protector caused him to be recalled, and set at liberty. Mr. Biddle, as if to show that his mind still bore up, nor bated one jot in heart or hope, published, on his return, his "Essay to explain the Revelation." Still did he feel the firmness of his mind, his unconquerable attachment to truth, his steady and ardent zeal. He resumed his religious duties as a minister of Christ. Various and harassing, however, were the molestations that he had to endure; till at last, in June 1662, he was haled from his home, and, with some friends, committed to prison, without the liberty of procuring bail. After much harassment, they were brought to trial. Each of his friends was fined in the penalty of £20, and Mr. Biddle himself in £100; and they were ordered to lie in prison till the fines were paid! In less than five weeks-through the noisomeness of the place, and the want of air, operating on a constitution which Orthodox rancour had already impaired-he contracted a disease which threatened his life. And so unrelenting is bigotry, that Mr. Biddle could not procure the liberty of a short relaxation of his sufferings in order to recovery. He was doomed to remain in prison; and on the second day after, between five and six o'clock in the morning, the 22d of September, 1662, he died in the forty-seventh year of his age. Thus terminated the days of one who was cruelly tortured through life, and cruelly, at last, brought prematurely to his tomb by infuriate bigotry. The manner in which he met his dissolution, proved what he had before asserted to his friends-that he had brought himself, by frequent meditations on the resurrection, and on future happiness, to look on death with contempt. He had often before this fatal illness, intimated his assurance, that if he were again cast into prison, he should never leave it alive; yet did he continue to maintain the contest against error and bigotry. Nor was he dispirited at the thought of his approaching dissolution:-" The work, he said, was done." He had borne his testimony, it only remained for men to avow the truth-he had disclosed the truth, men might rejoice in it he had seen its dissemination-he trusted in God, that the light would never be extinguished. No! thou illustrious martyr, the light that thou didst kindle in these kingdoms, has not become darkness. Like the rising sun, it has shone brighter and brighter, and will gather splendour and energy till the perfect day. Thy voice proclaiming the gospel of peace-the God of lovefinds an echo in many a heart in this our land—reverberates on the shores of the Atlantic and on the banks of the Ganges, emancipates the captive and confounds the gainsayer. May we feel thy spirit, and emulate thy zeal, content to bear thy reproach, and glorying, if peradventure, we may secure thy reward! G. C. S. Objections to Unitarian Christianity. ANOTHER objection urged against us, is, that our system does not produce as much zeal, seriousness, and piety, as other views of religion. This objection it is difficult to repel, except by language which will seem to be a boasting of ourselves. When expressed in plain language, it amounts to this "We Trinitarians and Calvinists, are better and more pious than you Unitarians, and, consequently, our system is more scriptural than yours!" Now, assertions of this kind do not strike us as very modest and humble, and we believe, that truth does not require us to defend it by setting up our piety above that of our neighbours. This, however, we would say, that if our zeal and devotion are faint, the fault is our own, not that of our doctrine. We are sure that our views of the Supreme Being are incomparably more affecting and attractive, than those which we oppose. It is the great excellence of our system, that it exalts God, vindicates his paternal attributes, and appeals powerfully to the ingenuous principles of love, gratitude, and veneration; and when we compare it with the doctrines which are spread around us, which make God a despot, and religion an offering of abject fear, we feel that of all men we are most inexcusable, if a filial piety do not spring up and grow strong in our hearts. Perhaps it may not be difficult to suggest some causes for the charge, that our views do not favour seriousness and zeal. One reason, probably, is, that we interpret with much rigour, those precepts of Christ, which forbid ostentation, and enjoin modesty and retirement in devotion. We dread a showy religion. We are disgusted with pretensions to superior sanctity, that stale and vulgar way of building up a sect. We believe that true religion speaks in actions more than in words, and manifests itself chiefly in the common temper and life; in giving up the passions to God's authority, in inflexible uprightness and truth, in active and modest charity, in candid judgment, and in patience under trials and injuries. We think it no part of piety to publish its fervours, but prefer a delicacy in regard to these secrets of the soul; and hence, to those persons, who think that religion is to be worn conspicuously and spoken of passionately, we may seem cold and dead, when, perhaps, were the heart uncovered, it might be seen to be "alive to God," as truly as their own. Again, it is one of our principles, flowing necessarily from our views of God, that religion is cheerful; that where its natural tendency is not obstructed by false theology, or a gloomy temperament, it opens the heart to every pure and innocent pleasure. We do not think, that piety disfigures its face, or wraps itself in a funeral pall as its appropriate garb. Now, too many conceive of re |