foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone.' First, it is shown how Unitarians rest upon Christ's doctrines, not upon creeds of human invention secondly, how they build upon his character, to which their views of his person give peculiar efficacy as an example; and lastly, that they rest upon his suffering and resurrection, not because they believe his death has satisfied the divine vengeance for our sins, or was a 'sort of tragic representation or show, without which pardon could not be dispensed to the penitent,' but because it interests their sympathies, is proof of his sincerity, of his devotion to the cause of human salvation, and because, in connexion with his resurrection, it is an evidence of the truth of his doctrines, and a confirmation of our own hopes of immortality. Remarks follow upon the office of reason in the matters of religion, which are forcible and just, and from which we would gladly make extracts had we the space to spare for them. The last objection to Unitarianism that is noticed, is, its alleged tendency to infidelity; a charge continually and impudently brought against it, although several of the ablest and most esteemed advocates for the truth of Christianity have been advocates, also, for our peculiar views of its doctrines, as far, at least, as relates to the supremacy of the Father, and the inferior and derived nature of the Son, and several of the greatest minds, the ornaments of science, of letters, and of humanity, have embraced them-Emlyn, and Clarke, and Whitby, and Cappe, and Watts, and Milton, and Locke, and Newton. It seems a little remarkable that a system in which such minds have rested and found solace-a system from the bosom of which has issued a large mass of arguments and illustrations, constantly appealed to by all classes of believers, as well adapted to repel the attacks of infidels, and fortify the faith and hopes of the Christian, should be charged with a tendency to skepticism.' But in fact Unitarianism is the most effectual, and let us add, as we believe, the only effectual remedy against that very infidelity of which it is slanderously reported to be the friend and ally. It is what has passed for Christianity which infidels have rejected, not Christianity itself; and in attempting to separate the true from the false in religion, to strip it of its disguises, and present it in that native simplicity in which it dropt from the lips

of Jesus of Nazareth, Unitarianism is at this moment doing more for the destruction of infidelity, than, we had almost said, even Calvin, with all his absurdities and horrors, has ever done to produce and to justify it.

Mr Lamson has long stood high as an advocate of the system of faith we hold, and it is no small commendation of this performance to say that his reputation will not suffer from it.

5. The Peculiar Features of Christianity. A Sermon preached at the Dedication of the Meetinghouse of the Second Parish in Saco, and the Installation of the Rev. Thomas Tra cy as their Pastor-November 21, 1827. By F. W. P. Greenwood. 12mo. pp. 22.

THE text of this sermon is in these words;- And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is?' &c. After remarking upon the disposition with which the Athenians made this inquiry, the main subject of discourse is stated to be, the manner in which they characterized St Paul's teaching. They called it a new doctrine. And they rightly called it so. It was a new doctrine; differing in several most important points from all previous religions, and omitting many things which the world had come to regard as essential to religion.' It is with these distinguishing characteristics of Christianity, therefore, that cause it to stand by itself, alone and eminent among the religious systems of the earth,' which the dis course before us undertakes to state and illustrate. First, Christianity is not burthened with rites, forms, and ceremonial observances,' but is eminently a spiritual religion. Secondly, our religion is distinguished for the indifference which it manifests toward all indifferent things. It speaks but languidly or speaks not at all, of those minute ordinances and small concerns, about which there is such an imposing display in other systems of religion.' Again, it is a religion of peace,' and, unlike all others, it occupies itself chiefly in regulating the passions and subduing the excesses of men, and in recommending and striving to inculcate and impart the humble, modest, mild, and retiring virtues.' It teaches, and is the only religion that does teach, the doctrine of the resurrection, and is especially distinguished by the circumstance that it

confers no extraordinary powers on an established priesthood, and that it makes the offices and duties of religion the property and concern, more of the community, and less of a distinct order, than has been done in any other system of faith.' The last of its peculiarities mentioned, is its want of mystery. After showing that in the scriptural sense of the term, mystery means something which was not known or fully understood before the christian dispensation, but which was perfectly intelligible in itself, and which it was the office of Christianity to manifest and declare,' and that in the common and modern sense of mystery, the word is nowhere to be found in our scriptures,' there follows a paragraph which we quote as a specimen of the general style of this excellent sermon, in the hope that it will excite in our readers a wish to read the whole of it.

'I would repeat then, that Christianity has no mysteries; no mysteries in the common and popular acceptation of the term. It is an intelligible religion. He who runs, may read, while he is running, its most important and essential principles. It explains and elucidates the useful subjects of faith, instead of lifting them up above all possibility of comprehension. It is a light, and not a mist. Its few sublime doctrines were intended to be easily and readily understood, so that they might be deeply impressed, and might serve to animate and support men through this life, and guide them to another. It instructs, not confounds. It assists reason, not bewilders, contemns, and renders it useless. It is a revelation; and to talk of a mystery of revelation is to put two words together, which contradict each other. A revelation may unfold and explain mysteries, but it can hardly propose and inculcate them. Therefore is Christianity distinguished from other religions, and therefore does it stand high above them, the simple, useful, complete, and glorious truth of God.' p. 20.

The following is a recapitulation of the leading topics of discourse.

The really distinctive character of our religion, as I have endeavoured to set it forth, may thus briefly be summed up. It is simple, intelligible, spiritual, and practical. To these qualities, in all their purity and force, no other religion, which is or ever was, professed on earth, can lay a rightful claim; and on these, as on a sure and immutable basis, I would establish the originality and the superiority of the religion of

Christ.

I am of course understood to have spoken of Christianity as I read it in its own sacred records, and not as I see it in the creeds, rites, formalities and dogmas of the majority of the visible church. I have made simplicity its chief characteristic. Simplicity may be regarded as of little value by those who are attached to a complicated and mysterious Christianity, and I know that it may seem to them not to have been worth naming as a peculiarity of our faith. They have a right to think so; but to me and

to others, simplicity is beauty, and glory, and truth.' p. 21.

6. The Right of Universalists to Testify in a Court of Justice Vindicated. By a Member of the Bar. Boston, Bowles & Dearborn, 1827. 8vo. pp. 24.

Circuit Court of the United States in Rhode Island, has been greatly misunderstood and misrepresented. been said to deny the competency as witnesses of Universalists, or such as do

It seems that a late decision of the

It has

not believe in a future retribution. This was denied by professor Stuart of Andover, it is true; but not by the Court abovementioned. The judge merely refused to admit the testimony of a man who had no religious belief whatever, in which case the taking of an oath would have been an idle mockery. The pamphlet before us is occupied rather with showing this to be sound law, than with a particular argument to prove the competency of Universalists, though this is clearly established. Much interesting legal learning is brought out in the discussion, and the perusal of it has inspired us with great respect for the author's talents, and with gratitude for the high entertainment afforded by his pages.

7. The Name of Christian the only appropriate Name for Believers in Christ. A Sermon, preached at the Dedication of the Third Congregational Church in Cambridge. Dec. 25, 18:27. By Charles Lowell, Minister of the West Church in Boston. Cambridge, Hilliard, Metcalf, & Co. 1828. 8vo. pp. 24.

THIS is a very ingenious discourse, highly creditable to the head and heart of the writer. But we think he has proposed to himself an unattainable object. He quotes scripture to prove his point, it is true; and from the passages he adduces some may think it established that Christian is the only name a Christian ought to bear. But the same scripture tells us that there must be heresies, and it seems to us that there must be names for them too. Our author anticipates this objection, but we think has not removed it. Why, the very name, Christian, has become the name of a party among Christians, and it is a fact, which, to our minds, shows clearly how hopeless it is to think of banishing party appellations. The thing has always existed, and while the human mind is constituted as it is

always will exist; and where, after all, is the harm of a name for it? Every thing else has a name, and why should not this? It is at least a convenience, and the very attempt to avoid it, is it self but the setting up one rallying point more, and, so far as the name only is concerned, where is the mighty difference between a Calvinistic or Unitarian party, and a party No Party, which would enevitably be the result?

8. Letters of an English Traveller to his Friend in England, on the Revivals of Religion,' in America. Boston, Bowles & Dearborn, 1828. 18mo. pp. 142.

WE may speak of this work more at length hereafter; but we esteem it our duty, now that the charm of novelty is fresh about it, to do the little we can towards extending its circulation, by giving it our cordial recommendation. We are not altogether pleased with the machinery of fiction with which it is got up, nor the manner in which that machinery is managed. But, as a calm, dispassionate, impartial exposition of the evils of popular revivals, of the manner in which they are got up, their causes, and general character, we know of no work, since Chauncey's Things of a Bad and Dangerous Tendency, that can compare with it. Besides, it is beautifully, as well as faithfully written, and the reader may be assured of a high gratification for his taste, as well as an access to his fund of knowledge of the human heart, and of the way of improving his own, when he takes it up for perusal. In the present agitated state of the community on the subject of religion, it is a most seasonable gift to the public.

9. A Sermon delivered at Lunenburg, December 2, 1827, by David Damon, at the Close of his Ministry in that Town. Lancaster. F. & J. Andrews, 1828. 8vo. pp. 24.

In this Discourse the preacher passes in review the doctrines he had been accustomed to preach to his people, and states the arguments which he thinks of most weight for disbelieving in a trinity of persons in the Godhead. He has thus given a very concise and clear statement of Unitarian opinions, which we hope may do something towards the removal of those misrepresentations of our faith, which have been so industriously circulated, and which have made

it the terror of uninformed Christians. There is a touching simplicity in the closing pages of the sermon before us, for which, if it be not eloquence, we cannot find a name.

10. Means by which Unitarian Christians may refute Misrepresentations of their Faith. A Discourse delivered at Townsend, Massachusetts, February 10, 1828. By Nathaniel Thayer, D. D. Minister of Lancaster. Lancaster, F. & J. Andrews, 1828. 8vo. pp. 16.

WITHOUT pretending fully to justify the measures of the Unitarians of Townsend, we have in the occurrences of the day on which this Discourse was delivered, a precious illustration of the spirit and effects of the Orthodox exclusive system. It seems that the Unitarians constitute a large majority of the town. Their minister, till the system just named went into operation, had been in the custom of exchanging with Liberal ministers. He has for years been urged to resume that practice, but without effect. At last the town took the matter into their own hands, and voted that the pulpit should, for ten Sabbaths, be filled by Unitarians. The minister promised not to contend against the wishes of his people, but on Dr Thayer's acquainting him with his expectation to preach the next day, according to an invitation he had received, the Rev. Mr Palmer assured him that he would not hear him, but intended to preach himself. The Selectmen were firm, the minister pertinacious, and the result was, that upon his giving verbal notice in the meetinghouse that he should go to the schoolhouse, and hoped his friends would go with him, the assembly in the sanctuary was reduced about one fourth. Thayer's sermon is characterized by good sense, and clear and explicit statements, and was well adapted to the occasion on which it was preached.

Dr

11. An Address, delivered at Kennebunk, before the York County Unitarian Association, October 24, 1827. By Henry Ware, Jr. Minister of the Second Church in Boston. Kennebunk, James K. Remick, 1828. 12mo. pp. 36.

THIS is another excellent tract in explanation and defence of Unitarian Christianity, for which we are indebted to the author's indefatigable zeal for the diffusion of the simple truth, as it is in Jesus, and which, if it obtain the wide