delity, and have found them filled, not with arguments against the Scriptures, not with reproaches upon Christ's character, not with attempts to show any defect in the gospel system of morals; but with instances of the foolish or wicked conduct of professing Christians, with cases of fraud, or knavery, or hard-heartedness among zealous church-members, and especially with instances of religious intolerance and uncharitableness. If all professing Christians in this country had led as holy lives as our pilgrim ancestors did, we do not believe that there would be, at the present time, a dozen infidels in the land. And now, if all those, who have named the name of Christ, would be careful to adorn their profession by holy lives, if they would all love each other as brethren, and, forgetting unessential differences, unite hand and heart against their common enemies, unbelief and sin, the infidel army would be at once disbanded, infidelity would flit away like the morning mist before the brightening beams of the sun, and God's name would be hallowed by those who now blaspheme it. We may all of us, then, by recommending our religion by holy lives, aid in checking the progress of infidelity more effectually than by arguing against it ourselves or by circulating the arguments of others. A holy life is the best defence of our religion, the best apology for its claims, the best evidence of its divinity.

There are yet others besides Pagans and infidels, upon whom Christians ought to exercise a salutary influence. We refer to those who, while they profess to be Christians, so far as belief is concerned, have never professed to act under the influence of christian motives or to cherish christian hopes. When such men are urged to form religious characters, they frequently point to professors of religion and say, "What do these men more than others? They are as ready as other people to overreach in bargains, and to coin and circulate slanderous reports. They are no better husbands, fathers, neighbours, nor citizens than we are. They show as much love for the world, its pleasures, and its gains as we do; and to those sins with which they are chargeable in common perhaps with ourselves, they add the still greater sin of hypocrisy, since they profess to be better than they are, while we profess only to be what we actually are." Thus, and if not with perfect justice, yet not without ground, men of the world, in excusing themselves for the neglect of religious duty, often characterize professors of religion. But if those who have named the name of Christ were careful to depart from all

iniquity, if they maintained characters so pure that malice itself could find no fault with them, then the irreligious would witness the divine power of the gospel, would perceive and confess that it is not without efficacy, would regard with admiration a religion which preserves its disciples from sin. Were there a revival of pure religion and practical piety throughout all the churches in our land, there would be a revival of the same among people of every class and order, multitudes would devote themselves to God, and vicious indulgence would soon lose its votaries. Counsels, entreaties, will avail but little with the thoughtless and the vicious, unless backed by a holy life. As, then, we value the undying souls of those around us, as we believe that the salvation of those souls depends upon their receiving and obeying the gospel, let our conversation be as becometh the gospel.

Among the different denominations of Christians also, holiness of life goes much farther than soundness of faith in advancing the interests of any particular sect. Sects that have advocated very strange and irrational systems of faith have often grown numerous and powerful through the piety of their members. The Quakers have a mystical system of belief which it would, doubtless, puzzle many to understand. Yet, when they first appeared, they spread very fast, on account of their strict honesty, their unsullied purity, their works of charity, their love of peace, and the meekness with which they bore persecution. The Swedenborgians have a a system so obscure and complicated that it is the labour of a life to understand it thoroughly, and so irrational as to attach to every sentence in the Bible three distinct significations. Yet they are making converts through the influence of their brotherly love, their heavenly-mindedness, their peaceful lives and charitable deeds.

Reader, are you a Unitarian? you have embraced what you regard, not as an obscure and unreasonable, but as a definite, rational, and scriptural system of faith, to which many of your fellow-Christians are warmly opposed. Their opposition to you is sincere, conscientious. They honestly fear that your doctrine is not according to godliness, that it will not bring forth the fruits of the Spirit. Upon many of them argument will have no effect, for their fears will make them deaf to argument. But the eloquence of a holy life may win them. You believe that your system is preeminently adapted to form pure and holy characters. Show, then, the superior your faith by your works. Be tolerant even to the

value of

We

intolerant, liberal to the illiberal, charitable to the uncharitable. Be faithful to every religious, every social, every personal duty. Keep the will of God constantly before you as your rule of action. Be not disheartened, though opposition hold out long, and still seem as violent as ever; for, by persevering in a good course, if you win not the favour of man, you at least gain that of God. And in time, those who now oppose you may be brought, if not to believe with you, at least to hold fellowship with you. And then you will have the satisfaction of having overcome their enmity, without having employed a single unchristian art or weapon. Such victories have been won. We have known instances in which deep-rooted prejudice has been in this way overcome. have one such instance yet recent in our memory. A Calvinistic clergyman from a distance was invited to settle in a town where there were several religious societies, and, among others, one of the class commonly called Unitarian. Having never been acquainted with any of this denomination before, this clergyman took the right way of learning their character, not by catechizing them, but by inspecting their conduct. He saw a pastor and people living in peace among themselves and with all around them, devoted to the public worship of God and the ordinances of the gospel, bringing up their children in the nurture and admonition of the Lord, engaged in forwarding every charitable enterprise, giving freely of their substance and their labour, wherever it was needed for the relief of the poor, the instruction of the ignorant, and the building up of Christ's kingdom, and leading lives, almost without exception, so irreproachable that calumny itself could find no fault with them. His mind was open to conviction; and he was candid enough to express the conviction forced upon his mind. After a few weeks' residence in the place, he said: "Before I came here, I was so presumptuous as to deny to Unitarians the christian name. I now rejoice to find among the sincere disciples and friends of Christ those whom, hitherto, I have accounted his enemies. And let me learn from this henceforth to suspend my judgment with respect to my brethren, till I can know them by their fruits." Would that instances of this kind were more frequent, that men would always judge the tree to be good when they find the fruit good! But make the tree good, and make the fruit good, and, if you gain not, you at least deserve, the esteem of all your fellow-Christians. Oh that the time might come, when, among the different portions of the christian church, the only strife shall be, which

shall abound the most in brotherly love and in good works, which shall exhibit a conversation the best becoming the gospel! Then, and not till then, will the church be truly prosperous. Then, and not till then, will God and Christ regard it with unmingled approbation.

A. P. PEABODY.

Letters to Trinitarians and Calvinists.

No. I.

THE TRINITY.

CHRISTIAN BRethren,

You well know that Unitarian Christians are every where spoken against. You know there are individuals, in almost every place, who are constantly casting reproach upon our sentiments and character. Permit me to ask you, whether there is anything in our peculiar views of religion deserving this unceasing and universal condemnation? In order to answer this question satisfactorily, you should be thoroughly acquainted with our distinguishing articles of belief. You should also possess an intimate and correct knowledge of the external and internal history of our denomination. I would therefore solicit your patient and candid attention to a brief exposition and defence of Unitarian Christianity.

I am induced to make this request for two very substantial reasons. In the first place, I enter upon this undertaking for your special benefit. Suppose one of your worthy neighbours had been accused of falsehood. Suppose you sincerely believed the report. Should you not feel unhappy? Would not your confidence in his integrity be destroyed? But if you could soon obtain satisfactory evidence that the charge was false, should you not greatly rejoice? Would not your esteem return and your friendship be renewed? Now some of the leading men of your church have denounced Unitarians as heretics, unbelievers, and wilful deceivers. You probably believe that their accusations are well founded. We solemnly aver, that our motives, opin

ions, and actions are misrepresented. We claim the right of self-defence. Are you not willing to hear our arguments? Should you not rejoice to learn that we are honest aud innocent, and still deserving your confidence and fellowship? Listen, then, to our statements.

In the second place, I have undertaken this work for our own particular advantage. Suppose you had been charged with the crime of murder. Suppose you were conscious of being altogether innocent. Would you not desire an opportunity to prove the accusation to be false? Now some individuals of your sect have pronounced Unitarians to be worse than the heathen. We feel this to be a very serious charge. We suppose it is believed by some whose love we are anxious to retain. We know the accusation to be unjust. We therefore demand the privilege of answering in our own behalf. We are confident that we can present testimony which will satisfy every candid person of our integrity and innocence, and of the justice of our claims to the appellation of disciples of Christ. If, then, you would do unto others in all things as you would have others do unto you, you will assuredly give a patient hearing to our expositions and argu

ments.

Before I proceed to the main questions at issue, you will permit me to make two preliminary observations. And first, I wish it to be distinctly understood that I speak, in this and in all future communications, in my own name. I do not claim to be the organ of any sect or party. I go to no man or body of men to ascertain what I must believe or publish. As an individual, I shall give utterance to my honest convictions, and hold myself responsible for all my statements. I shall endeavour to present a distinct outline of my religious sentiments, and to state some of the reasons on which they are founded. I do not expect, however, to differ materially from the great body of Unitarian Christians in this country.

I wish it also to be distinctly understood, that I have no intention of denouncing either the motives or sentiments or characters of any class of believers. I cherish none but the most friendly and charitable feelings towards Christians of every name. I shall not return railing for railing, but, contrariwise, blessing. But I must be permitted to mention distinctly the doctrines which I reject as erroneous, and to give you some of the honest reasons for my rejection of what you deem sacred truth. I may also have occasion to allude to