arranged and digested in his mind, that he could, in an instant, bring together whatever he knew upon any subject. But pre-eminently above all these excellences, stood the moral and religious character of this great man. He was religious by principle, and a Christian from conviction. To the time of his death, he did not cease to defend Christianity; some of his latest days were employed in establishing its evidence, and his works, to which we shall make more particular allusion directly, show how successfully he laboured to discover and set forth the pure milk of the Word. Pious without hypocrisy, virtuous without austerity, he loved mankind; he sought to be useful to them; and he never blamed others for thinking differently from himself. His love of simplicity appeared in all his actions; he shunned ceremony, and retired from flattery. His conversation, always heard with eagerness, was delivered without ostentation. Always himself, he was always the modest-the wise Abauzit.

Voltaire is said to have paid a fine compliment to Abauzit. A stranger having said to the Poet of Ferney, that he was come to Geneva to see a great man, Voltaire asked him if he had seen Abauzit. From another contemporary, we may also gather an idea of the excellences of our worthy; the famous Rousseau has presented a true portrait of him, the more valuable because incidentally introduced in a note in his New Heloise. "Not that this philosophical age has not produced one philosopher: I knew one, and I must confess, but one; but the happiest circumstance is, that he resides in my native country. Shall I venture publicly to name him, whose honour it is to have remained unknown? Yes, learned and modest Abauzit! let your sublime simplicity forgive my zeal, which, to say the truth, hath not your name for its object. No, it is not you I would make known in an age unworthy to admire you-it is Geneva I would honour, by making it known as the place of your residence-it is my fellowcitizens who are honoured by your presence. Happy the country, where the merit that conceals itself, is by so much the more esteemed! happy the country, among whom presumptuous and forward youth is ashamed of its dogmatic insolence, and blushes at its vain knowledge, before the learning of age! Venerable and virtuous old man! you have never been praised by babbling wits; no noisy academician has written your eulogium. Instead of de

positing like them all their wisdom in books, you have displayed it in your life, as an example to the country you have deigned to make the object of your esteem. You

have lived like Socrates; but he died by the hands of his fellow-citizens, while you are cherished by yours." The valuable man and true Christian to whom these testimonies were given, died, lamented by the Republic, and regretted by the learned, in the year 1757, at the advanced age 87 years.

of

Abauzit left behind him some writings, chiefly theological and critical; a collection of these, published originally in French, was translated into our language by Dr. Harwood. This volume has become exceedingly scarce, and we should be happy to see a reprint of it. In so saying, we have given our opinion of the pieces it contains; of these, the principal is an Essay upon the Apocalypse, written to show, that the canonical authority of the book of Revelation is doubtful; to which treatise even the learned Michaelis acknowledges himself indebted. Some minor pieces, treat" on Idolatry," "on the Mysteries of Religion, &c." This last essay is highly valuable. It would not be difficult to draw the portrait of Abauzit, from the pictures which are displayed in his works; but we must content ourselves with one or two quotations.

After some disquisitions respecting the consequences of the first transgression, no less original than solid, he thus concludes, in his own modest and simple manner, I propose here these brief reflections only as mere conjectures, to afford a theme for debate and the investigation of truth. If my sentiments are just, they will disembarrass theology from an infinite number of useless questions. God preserve us all from bigotry and religious prejudice." In his reply to a Professor, whose name is not given, who had published a letter attempting to prove the Deity of Christ, from Rom. ix. 5, occurs the following forcible passage:"Now, if Jesus Christ was God, is it conceivable that the Scriptures would have chosen to make use of expressions so equivocal-expressions which would have a tendency to overthrow a doctrine of this importance, which would put men in imminent danger of being saved? What would the orthodox say of a man, who, in his discourse, should very frequently declare that Jesus Christ is not eternal-that Jesus Christ is not omnipotent-that Jesus Christ does not know all things-that Jesus did not create

the heavens and the earth? It would be in vain for him sometimes to ascribe to Jesus attributes of divinity, he would not fail to pass for a heretic; they would pretend, that if he were thoroughly convinced that Jesus Christ was God, he would talk in a different strain. Why do they not make the same judgment in regard to Scripture? If Jesus Christ was God, would it speak so frequently of him as a man inferior to his Father-as a man who holds every thing at his hands? The Scripture, in using the language of the Unitarians, does it not authorize their principles? Why blame so heinously in individuals, expressions which occasion no trouble when we find them in the Scripture? Why study to elude, by an unnatural distinction, the clear and natural sense which exhibits itself in those passages? They ought, at least, to grant, that from the reflections which they make to justify these expressions of Scripture, which represent Jesus Christ to us as inferior to his Father-they ought, I say, to grant that the Unitarians are authorized in speaking as they do of Jesus Christ, that Jesus Christ is not omnipotent. The Unitarians may then say, that Jesus Christ does not know every thing, that Jesus Christ did not create the heavens and the earth. They will hence follow a mode of speaking approved by the orthodox; they will adopt the style of Scripture; no one will have any reason to be offended with this language. One must perhaps say on this subject, what an orthodox man said with regard to the subjects of grace, one must preach like an Arminian, and believe like a Calvinist so here, one must speak with the Unitarians, and believe with the Orthodox. Who does not see, however, whither sentiments of this kind lead?"

Letters addressed to a small Unitarian Congregation, by their former Minister.

LETTER I.

To the Society of Unitarian Christians at B

CHRISTIAN BRETHREN,

THE recollection of days that are past, when we were happily united together as minister and people, brings to my mind the remembrance of those pure and exalted pleasures, which we mutually enjoyed from the exercises

of virtuous friendship and social devotion. Though Providence has cast my lot far from you, do not suppose that either time or distance can efface from my memory the many tokens of respect and affection which you manifested towards me, and which are engraven on my heart. I often think of you with feelings of delight, and to give you a token of this my remembrance, and to evince the ardent desire I have for the promotion of your moral and spiritual interests, I have resolved to write you a series of letters on subjects of vital importance. I request you to read them with serious attention, and to resolve, by divine assistance, to realize in your own minds, the purifying and consoling influences of the great and immortal truths of uncorrupted Christianity. I shall treat the subjects which come before me with the greatest plainness, so that you may easily perceive my meaning. In short, I shall aim to bring home to your hearts the importance and practical influences of the leading principles of your Christian faith; and doubt not, if you are led to consider the subject in the same light with myself, that you will be more strongly convinced that Unitarianism, when properly understood and heartily embraced, is most admirably calculated to form an elevated religious character-a character that shall progressively improve on earth, and be susceptible of a gradual elevation in excellence through endless ages.

You are, my brethren, separated from the rest of the religious world, by the profession of certain doctrines which the greater part of professing Christians regard as unscriptural, and not a few of them, as incompatible with salvation. I shall not here adduce, the scriptural evidence, though that would be no difficult task, of these views of religious truth, which we have seen reason to adopt; but shall endeavour to point out some of their practical bearings on the heart and life. This, I consider, the most effectual way of stopping the mouths of gainsayers, and of putting to silence those who would call in question the purity of our motives and the integrity of our hearts.

I would now, my brethren, just remind you, of the leading principles of your faith. You believe in the strict unity and spirituality of the Deity-that God is oneone mind one omniscient spirit-who fills immensity with his presence. This is the basis of your creed: the foundation, indeed, both of natural and revealed religion. You also believe "God is love"-that he is the Father of

all mankind that they are his children-the objects of his care-the recipients of his goodness-the subjects of his government, and the probationers for immortality. You likewise admit, with the most unshaken confidence, the divine claims of the Lord Jesus Christ, whom you believe to be "the way, the truth, and the life." Him, you gratefully receive as the messenger of truth and peace-as the herald of mercy and forgiveness-as the conqueror of death-and as the Saviour of the world. You believe that the chief object of the Redeemer's mission, was to open a new and better way by which the sinner might be reconciled to God, and which is effected "not by works of righteousness which we have done, but according to his mercy he saved us, which he shed on us abundantly, through Jesus Christ our Saviour, in whom we have redemption through his blood, the forgiveness of sins, according to the riches of his (God's) grace." These are the simple elements of your faith. It is an important inquiry, then, what influence should they have on your minds-what feelings should they create in your hearts? I intend to answer this inquiry, to the best of my ability.

And first, my brethren, allow me to observe, that the mere assent of the understanding to the reasonableness and truth of the principles just stated, is not of itself sufficient to exhibit their genuine moral effects. If you are influenced only by the cold approval of reason, you are yet strangers to that pure and fervent affection towards God, which should always pervade the bosom, and which your views of religious truth are pre-eminently calculated to produce. Let your religion, then, have not only the assent of the understanding, but the warm reception of the heart. Then, and not till then, can you experience its genuine influence, and enjoy its rich and unspeakable consolations. You believe in the proper Unity of the Divine Being; that he only has a claim to our purest affections and highest gratitude; and that he alone is to be worshipped. But how seldom, comparatively, does this great truth in all its numerous and important bearings, influence our conduct! How often, I might almost say, how constantly, do earthly objects occupy our thoughts; even whilst professedly engaged in acts of devotion, how frequently do they arrest the attention, and destroy the harmony of spiritual intercourse! This propensity of our nature, the best of men have lamented; it will necessarily