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: in for our share of abuse, and a writer in our pages has been cted to a torrent of reproach and invective. We need not rtake bis vindication. He himself has already come forward, frank and manly exposition of his views and feelings. Nor re consider ourselves under any obligation to justify the course b we have pursued. The compliment which graced the ence to us, we shall not suffer to draw us away from the stand h we bave taken on this subject. We shall not be very stous to relieve them of the mortification they feel, in seeing forfeit the claims” we have been “strengthening to public idence.” Nor bave we yet determined to follow the rules ch they have so carefully marked out, in word if not in examfor our future behavior. Whether our method of conducting scussion is “the poor business of calling names, impugning ives, aspersing character, arraigning consciences, and dooming ls," we leave to others to judge. Whether we indeed“ brand be betrayers and murderers" of Christ," those who have sought I loved him as earnestly as” ourselves, or whether we “dence as infidels, and hypocrites, and demons, many whose lives I souls are engaged in the cause of Jesus," we are willing to ve any man decide, who will carefully compare our pages with use of our censors, or who will ponder upon the language and nduct of Unitarianism, as it appears at home or abroad. That e bave bazarded nothing in this declaration, our readers will adily believe, from the following collection of expressions, found nong the writings of some of the most eminent of Unitarian auors

, as quoted in Mr. Cheever's Letter to the conductors of the hristian Eraminer. Dr. Priestly says: “As it is not pretended at there are any miracles, adapted to prove that Christ made od supports the world, I do not see that we are under

any

obliution to believe it, merely because it was an opinion held by an postle.” Again, “I might have another argument against both le divinity and the pre-existence of Christ, viz., FROM THE DOCBIKE OF THE MATERIALITY OF Man. If Peter, James, and John, ad no pre-existent state, it must be contrary to all analogy to uppose Jesus to have pre-existed.” Says Yates, “This doctrine of the two patures in Christ) could not be established, even by he clearest dictations of the scriptures. For the testimony of the criptures would not prove it to be true ; on the contrary, its occurrence in the scriptures would prove them to be false.” The atonement has been pronounced the expedient“ of a cruel, capricious,tyrannical being," involving “ a principle that would disgrace any government on earth;" the cross, " a central gallows, a horrid spectacle," presenting God as a “monster;" rather than believe which, it were better to take refuge in the less chilling creed of the Atheist.” Regeneration too is denied ; the necessity of con

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Vol. VI.

version is, if not wholly disclaimed, so limited to a few, more prof ligate than others, that its requirement in our ordinary christia assemblies is “without meaning.” The existence of angels, th fact of a future judgment, the truth of endless punishment, are a permitted to have no place in the creed of Unitarians. The of testament is declared not to contain christianity ; and it is said the “men do wrong to go to it to learn the duties, the feelings and th consolations of the christian religion.” And as a most decisiy proof of the manner in which the gospels and writings of the apa iles are regarded, we are told by one whose occupation is to teaç the interpretation of the bible, that “if Cicero had lived during th period, and had made such a record of facts as his observation an means of knowledge might furnish, the works of such a write would, as far as we can judge, have been at least of equal vak with any books which remain to us.” Is not such an array of fa on this subject enough ? Who can help asking, if those who wa and talk thus can be believers in a divine revelation? Who ca avoid feeling, that, were it not that they are in a country whe christian institutions are identified, in the minds of so many, wit the prosperity of the nation, and where they must encounter th outraged feelings of a people, who are not yet prepared to surrer der their bibles, they would throw off the irksome bondage, a reject revelation altogether ?* It is therefore no want of charity i us, to feel, that they who treat the bible thus, are in a fatal e ror,—that they are setting themselves (with what candor let the methods of opposition show,) in direct hostility to the gres scheme of redemption made known in the gospel. To sa nothing of the cheerless nature of such a system as theirs ; make no reference to the inactivity it causes, so little calculate to spread abroad the glad tidings of salvation to the ends o the earth; to pass over their hostility to revivals of religion and every thing akin to the servent, glowing emotions of proph ets and apostles ; to make no particular appeal to these very proper grounds of decision, it is sufficient for us to know, that their is a wholly different gospel from that which we profess to receive and that their treatment of the scriptures, carried out at length

* The following fact may show how this subject is regarded by intelliger foreigoers. When the gentlemen who were deputed by the French governme to inspect the condition of our prisons, were on their way from Bostoa, a person traveling in their company, observed in the hands of one of them, a volume e the works of Dr. Channing. The French gentleman spoke highly of the pe liteness and talents of the Doctor, to whom he had been introduced. He sa asked if he was acquainted much with his works, to which he replied in the negative. On being pointed to one or two passages, especially to that relate to ihe doctrine of the atonement, he read them carefully, and then looking op with a countenance marked by surprise and horror, he said very emphatically “This is the very kind of language which brought about our French revolution

rould wholly destroy all confidence in the divine revelation. We believe in a Savior, infinite and all-sufficient, through whose sufferings and death alone, exhibiting God's displeasure against sin, we can only hope for pardon; they, in one who is merely finite, but a creature like ourselves, or. at most a super-angelic created existence, -whose death is only a confirmation of the truth, and an example. We believe in the unending sanctions of God's holy law, and our exposure to them; they reject such a supposition as false. We believe in the Holy Spirit divine, whose powerful influences must be felt within us, regenerating and sanctifying our hearts, to prepare us for heaven; they disown their need of such an agent to bow their will and lead them to God,

-deeming a change of heart, so far as such a fact is admitted, to occur without any such divide interposition. We believe in, and look forward to, an eternal society of holy angels,-to an eternal worship of the Lamb, who bath redeemed us by his blood, and who is ever worthy to receive bonor and glory; with them, such things are but non-entities. They have thus torn away from the bible, what we prize as its brightest glories, the very truths in which are centered our best expectations for eternity.

The differences between us, then, are cardinal. As men, as sellow-citizens, as polished and accomplished members of a community, among them are many whom we esteem and value ; nor would we detract in the least from their merit. But unless we abandon all our principles, we must, not in the language of reproach, but of sorrow and regret, declare, that in our view, they subeert the whole foundation of the christian faith.

ART. VIII.-PhiliP ON MANLY Piety.

Hanly Piety in its Principles. By ROBERT PAJlip, of Maberly Chapel. NewYork: 1633. pp. 218.

What is manly piety? The term might not unnaturally be understood to mean enlightened, stable, consistent piety,—the piety of one grown up to maturity in christian attainments, as distinguished from the feeble and unestablished faith and experience of the young christian. With this reference, Paul speaks of the evangelical ministry, as intended to bring us “all in the unity of the faith, and of the knowledge of the Son of God, unto a perfect than, unto the measure of the stature of the fullness of Christ : that we henceforth be no more children, tossed to fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive." It is not, however, precisely in this sense, that the epithet manly is used by Mr. Philip, but rather as intended to fix the mind upon the adaptedness of piety to the nature and condition of man. It doe not refer us to that more elevated form of piety, by which som good men are distinguished from others; but to true piety generally as becoming to a man,--a sensitive, social, intelligent, moral being -allied to earth, and yet made after the similitude of God, -mot tal, and yet destined to endless being,-dependent, and yet free an accountable,-sinful and lost, and yet by redemption capable attaining a glorious immortality. There is pertinency and mean ing in the epithet thus applied, in consideration of the class readers for which Mr. P's work is more particularly designed It is addressed to young men, and it is intended to be a plain, fa miliar and practical appeal to them on the subject of religion The author would reason with them, he says, “as parents woul reason with their children, just after praying fervently for them. At a period of life when, in respect to their general habits o thought and deportment, they wish to appear in the character o men; so, also, in respect to the highest end of their being,—thei duty to their Creator, he would persuade them to be men. Hi: aim is to furnish an answer to those who would represent piety a a weakness unbecoming a young man of noble aspiring; to enlis on its side those feelings of self-respect, which are among the strongest, and, if well directed, most important incentives of the youthful mind; and show them, that, whatever there is of dignity or worth in the capacities with which they are endowed, or in the relations in which they stand, piety only can give a corresponding direction to the one, or meet the claims of the other. Thus king David, in his dying charge to Solomon, then a young man, baring stated various particulars in the high trust committed to him, summed up the whole in the exhortation, “ Show thyself a man." So, too, God himself, expostulating with his people concerning idolatry, says, “ Remember this, and show yourselves men.”

In this volume, the author treats more particularly of Manly Piety in its Principles ; informing us, in the preface, that a second volume will follow, on Manly Piety in its Spirit. In treating of principles, however, he has nothing to do with the technical forms of theological science. He takes it for granted, that there are certain elementary truths of religion, familiarly understood by his young readers, who have enjoyed the common advantages of christian instruction, and have not done such violence to their own reason and conscience, as to have gone over to the ranks of infidelity. These he makes the basis of his arguments, intent rather on bringing them before the mind in the light of a vivid reality, and urging them on the conscience in their practical application

, than on discussing them in the abstract form, as subjects of intellectual speculation. They are presented under the following heads :- Manly estimates of both worlds, and of true wisdom

wanly views of salvation : manly faith in Providence: manly bonesty in prayer : and manly views of divine influence, of religous mystery, and of divine boliness.

In our last number, we introduced the author to our readers, in or notice of the manual on Eternity Realized; and if we now pernit him to speak more fully for himself, than was then accordant with our design, we hope to make ourselves not less interesting to those of our readers who have not met with the volume, than we could do by kindred discussions of our own. This we shall endeavor to accomplish, by giving an abstract, or such outlines of his trains of thought, as may present his meaning in its proper Sght, and such occasional remarks, as the truth on the subjects in band may seem in our view to demand. In general, we may obServe, that we have rarely perused a work of this kind with more lively interest. It is full of original and impressive thought ; wholly practical, and deeply serious. Its style is manly and vigorcs. The views presented are elevated, and yet they commend themselves to the common sense of mankind. It has not, perhaps

, all the naked force and continued pressure of “ Baxter's Call to the Unconverted,” yet it is scarcely less heart-stirring, and in its form and manner is more attractive. It can hardly fail of making impressions on the reader, which will remain as subjects of frequent and solemn reflection, and aids in a life of communion with God.

1. On manly estimates of both worlds.

It is clearly a principle of piety, that the present life is not the boundary of our existence,

that it is only a brief introduction to another and an eternal state of being; and consequently, that its utnost enjoyments and sufferings are of no assignable importance, in comparison with those of the world to come. But, short and uncertain as life is, there are interests belonging to it, which it would be “unmanly" to disregard. We belong to time, as well as to eternity; and it becomes us, therefore, fairly to meet the claims of both. It is no more a man's duty to think only or always of heaven, than it is an angel's duty to think forever of the earth. Angels have both engagements and enjoyments out of heaven, as well as in it. “They all are ministering spirits, sent forth 10 minister for them who shall be heirs of salvation.” Whatever time and thought are required for their offices on earth, must occasion an interruption of their employments in heaven. But, wheth

they are employed in errands of love on earth, or in swelling the chorus of the new song in heaven, their engagements are equally angelic

, because they equally answer the end of their being. In both, they do the will of their Creator, or rather of him to whom, as Mediator

, by the appointment “of Him, whose are all things, and by whom are all things,” they are most willingly subject.

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