tarian denomination. Hence, in many of our efforts to build up the cause of Christian truth and liberty, we act as two separate associations. Each gives the preference to books for religious instruction composed by those of his own denomination, and to preachers whose faith more fully accords with his own. It is a fact that we differ in doctrine; we form two distinct, organized bodies of Christians; and while these things continue, I know not that we can reasonably expect a complete union and fellowship. Many Unitarians, no doubt, consider your distinguishing doctrine an error, and are unwilling, therefore, to encourage it. The Restorationists account it a glorious and important truth, which ought to be stated and defended. Many of your denomination would be dissatisfied with a preacher who rejected and opposed the doctrine of a final restoration; and many Unitarians would be similarly affected by hearing that doctrine advocated. I presume that no Unitarian church would exclude a Restorationist, nor refuse to welcome him to the ordinances of baptism and the Lord's supper. But you wish to be welcomed to every Unitarian pulpit as a preacher. I know, my friend, there is a disagreeable feeling awakened in the heart of one who loves religion, and desires to communicate its glad tidings and holy influences to others and to enjoy Christian intercourse with all pious persons, whenever he is denied this privilege. We have, both of us, had many trials of this kind. The Orthodox have often treated us both as strangers to religion and enemies to God. I think I have learned in the school of Christ to submit to such trials with some degree of patience. I try to remember that others have feelings, and have a right to their opinions, as well as I. I blame not the Orthodox clergyman for refusing to exchange with me, nor his society for being unwilling to hear me. If they would manifest their dissent from my faith in such ways only, I would rest satisfied. You know it is but a few years since you separated from the Universalists and assumed the name of Restorationists. Your denomination appears to be strongly opposed to the Universalists; but many Unitarians have not yet sufficiently considered or understood what a wide difference there is between your sentiments and those of the sect from which you seceded; and, if they exchange with you, they may fear you will embrace that opportunity to indoctrinate your hearers in a faith which they deem unsound. For myself, I know not of any instance, where your ministers have done so, when they have exchanged with Unitarians. And would the two denominations mutually and generally agree on all such occasions to avoid those things about which they differed, I should have no objection to this ministerial intercourse. I have often heard Baptists preach to Pœdobaptist societies, but in every instance they were silent about their peculiarities. I should be willing to exchange with a pious minister of any sect, if his conscience would let him omit his peculiar doctrines; and unless he would, I would rather not exchange with him. I know not what you will say to this; I hope you will approve it. I have endeavoured to pursue this course myself, and have thought it proper and commendable. And it seems to me that the more this course is followed by Christians of different denominations, the more fellowship will they have with each other. But in regard to exchanges generally, even with those of our own faith, the longer I live, the more unfavourably I think of them. They have been the occasion of much evil. No doubt good has been mixed with the evil, but I have thought that the evil preponderated. By these frequent exchanges the people become fastidious in their taste and fond of excitement and novelty. They grow discontented with their own pastor, if he is not much above mediocrity; and if he is, they are displeased with those who are not. If a society have a very popular preacher, they wish to have him exchange with none but such; if they have one of ordinary gifts, they are dissatisfied if he do not often exchange with the more talented. Many clergymen have been made to know, by the smallness of their audi ence when hey preached at home, and the large number they were told were out when another occupied their desk, how low they stood in the estimation of their own flock. So long as a minister has the care of a society, it is important to his usefulness and their benefit that he should have their respect, confidence, and esteem. If he is faithful to his duty, he can generally edify them better than those who sustain not this near relation to them. He is better acquainted with their characters, attainments, circumstances, and wants. If he is often absent from his people on the Sabbath, many precious opportunities to confirm the wavering, to comfort the sorrowful, to direct the inquirer, to encourage the seriously disposed, and to fix or deepen good impressions are lost. If we desire the spiritual improvement of those belonging to our society, we shall strive to be with them as much as we can, to prevent their moral declension and to help them onward in the path of wisdom and virtue. Often the very day we were absent was the very day when we could have rendered an essential service to the cause of religion and to our people, had we been at home. I confess it seems strange to me that both ministers and people pay so little attention to this subject. I suspect it is partly owing to these frequent exchanges that the people have such unsettled, vague, and indistinct notions about religion, and that they remain so ignorant of the Bible. They never receive any systematic course of religious instruction. They go to meeting, from Sabbath to Sabbath, and hear many popular sermons. They approve the sentiments advanced; they admire the preacher. But there is no order, no arrangement, no clearness in their ideas of religion. The Scriptures have never been explained to them. Not a few even of the texts which they hear recited remain obscure, though the discourses were ingenious and learned. After going to church many years, they might use the confession, "I remember a mass of things, but nothing distinctively." Men need a religious education; to be taught to read and understand the Scriptures; and frequent exchanges are very apt to interfere with anything like a systematic course of religious instruction. But you may think I am wandering from my subject. Forgive me if I often do so; since it will be done not to tire you, but to benefit some of my readers. Notwithstanding my digressions, I intend, before I close my series, to make a candid reply to the various parts of your letter. And I shall do it with the desire to promote the interests of our holy religion, and to nourish a spirit of brotherly kindness and charity. I shall studiously endeavour so to answer you, that, whatever you may think of my opinions, you may think favourably of my disposition toward you; and that others may believe that my object is to use all my power and influence in building up the pure and peaceful kingdom of the meek and lowly Jesus. With Christian salutations, I am your friend and brother. JONATHAN FARR. Our esteemed Correspondent in Canton will have the goodness to pardon the following errata which occurred in his article on St. Simon, in the last number. Page 281, line 10th from the top, for repose read reserve. 66 66 286, 289, " 7th 7th JUST RECEIVED BY JAMES MUNROE AND CO. The Bachelor Reclaimed. Translated from | Peter Parley's Short Stories for Long the French, by Timothy Flint. Nights. A Manual on the Christian Sabbath. By The Moral Testament of a Man. 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