any one church or sect; they may subscribe and assent to no given creed; they may be unable to define their faith or sentiments in words; but as far as they love goodness and aspire to intellectual and moral greatness, they are the disciples of Christ. This discipleship they will sooner or later be eager to avow; for everything in nature, everything in Providence, everything in the human mind and everything in the human heart, as it comes from the hand of its Maker, tends towards what is just in principle and benevolent in feeling; that is, tends towards Jesus Christ, in whom are fulfilled the highest thoughts of the wise and the best wishes of the good."

The Christian Denomination.

I HAVE been looking for sometime past with great interest to the sect called Christians, and I doubt not that every Unitarian, who earnestly wishes the success of the unadulterated gospel, will sympathize with me in this regard. They acknowledge no creeds. They recognise the Scriptures, and the Scriptures only, as the standard of faith and duty. They exclude from their fellowship no one who sincerely professes to be a disciple of Jesus, whatever may be his opinion on debateable points. They are universally agreed likewise in the great, fundamental doctrines of Christianity, that the Father alone is God and that Jesus Christ is his Son. For these truths they are contending earnestly and with increasing success. Their number is augmenting to such an extent, that in some quarters it is an object of alarm. We are told by the "Palladium," that there are two hundred ministers of their connection in the State of New York, "and near one thousand in America. Their churches are comparatively few in New-England, though some of them (the one for instance, at New Bedford*) are large and flourishing. Their greatest strength is in the interior of New York and at the West. On a large mass of society their preachers already exert a strong influence in the sphere in which they act; they are doing for the cause of truth what no other men under the existing cir

*This society has recently erected with great ease a large and handsome church at an expense of twenty-two thousand dollars. The number of communicants recently added, under very favourable circumstances, is nearly one hundred.

cumstances could accomplish. Acquainted, as they are, with the manners, characters, and wants of those among whom they move, they are better fitted to advance the cause of liberal Christianity in the West, than preachers educated at a divinity college, who must necessarily be supposed to want that kind of knowledge and tact, which can be gained only by long experience, and to be more sensitive to obstacles of a peculiar kind, which the former either disregard or do not feel. In Unitarian societies already organized at the West, or among certain classes, preachers from New England can work with effect. But in the great and noble work which as pioneers they have undertaken with so much zeal and resolution, the Christians are better. They open the way and sow the seed broadcast. And it is to be believed, that the fruit of what they thus sow in their own circle of labour may be wafted by some auspicious breeze to circles beyond. Besides the influence which their preachers exert in their ordinary ministrations and their public controversies, something is to be attributed to their periodicals, which are extensively circulated, and to other tracts. Already it is to be supposed, they have done much towards enlightening the public mind within the sphere of their influence; and by aiming at the right points of inquiry. Such being the case, we, who are professedly anxious for the progress of the truth, cannot but feel that they have strong claims on our sympathy and assistance; and in whatever direction a call may be made by our brethren, I hope it will be met with a generous alacrity. In its character and tendencies their denomination must be regarded as one of the first importance to the cause of truth.

I am glad to perceive that they are beginning to look to a more educated ministry.

NOTICES OF BOOKS.

Prayers for Children and young Persons. Compiled by a Teacher, for the use of Sabbath Schools, and Families. Second Edition. JOHN W. FOSTER. Portsmouth. 1834. pp. 43. 12mo.

THIS is a beautiful little work, and well adapted to those for whom it was prepared. It comes from the right quarter, from

the practical teacher of Christianity to the young. He is evidently intimate with the wants of the juvenile heart, and understands how to lead it in its communion with its Heavenly Father. The prayers are accordingly simple, earnest, confiding; such indeed as all prayers ought to be, whether breathed from the lips of the old or young. They are encumbered with no mysterious, unintelligible terms or sentences, as stumbling-blocks in the child's walk with God. Both the language and sentiments are entirely appropriate. We mention these things the rather, because it has been, and is now, too often the case, that the young mind is mystified, and the young heart damped in its early religious feelings by the dark and forbidding aspect which Prayer is made to assume; the child fears to engage in it, and shrinks away from the most delightful and elevated of exercises as from the entrance to a tomb. This most unhappy and injurious result the present compilation is well calculated to avert. “Our Father who art in Heaven," is not used as an unmeaning phrase. Those who use this book aright and imbibe its spirit, will feel when they pray, that God is truly their Father, and that to commune with him is one of the most blessed privileges as well as solemn duties that the young can enjoy.

These prayers were designed in part for Sunday schools, and we hope most sincerely that they will be extensively used in those institutions. Sunday-school instruction will avail but little, if the pupils are not taught how to pray, and induced to form fixed devotional habits. The soil of the mind may be rich, and the seed of the teacher be well sown, but no "increase" can be looked for unless the daily fertilizing influences of sun and rain and dew, the divine influences of prayer, descend upon the soul aud soften and warm it.

We subjoin a prayer for Sunday morning.

"Most holy and eternal God, the Lord and Sovereign of all! I humbly present to thee, on this sacred morning, my soul and body, to be disposed of by thee for thy glory, to be blessed by thy providence, to be guided by thy counsel, and to be sanctified by thy spirit.

"This day, O Lord, and all the days of my life, I dedicate to thee. Take from me all slothfulness, and give me a diligent and an active spirit. Teach me to watch over all my ways, that I may not be overcome by sudden temptations. Be thou my guide in all my actions; my protector in all dangers. Give me a healthful body, and a clear understanding. Make me just and charitable; religious and humble; cheerful and contented. Pardon all my sins; and fix my thoughts, my hopes, and desires upon heaven. Make me to love thee, my God, and Jesus Christ, thy Son, whom thou hast sent for my redemption. Teach me to obey all thy commands; and at last, make me a partaker in all thy promises.

"Assist me in the duties of this day. In thy house may I be devout and humble. In my retirement, may I examine myself, and repent of my sins. May I learn more of thee, and be better prepared to serve thee here, and to meet thee at last in heaven. Grant this, O God, through Jesus Christ, our Lord and Saviour. Amen."

L.

CORRESPONDENCE AND INTELLIGENCE.

DEAR SIR,

FOURTH LETTER TO THE REV. ADIN BALLOU.

Harvard, Sept. 1st, 1834.

In my last letter I gave you what I thought was the meaning of the three passages of Scripture, which you quote as involving the doctrine of universal restoration. Neither these passages, nor the many other passages, which are frequently adduced as proofs of your doctrine, have seemed to me to teach the doctrine. And while I find no plain declaration that all will be finally restored to holiness and happiness, I find many passages which seem to teach the opposite doctrine. If a final restoration be the true doctrine, so important to be known, for the vindication of the character of God, and for the moral welfare of mankind, it has seemed strange to me, that the Bible should so darkly and obscurely teach it, and with such apparent plainness teach a contrary doctrine. Believing this to be the fact, I have doubted the propriety of drawing an inference from the fundamental truths of revelation, which appears to contradict the instructions of that revelation. We cannot tell exactly what God must do, and what he must not do in order to sustain the character of a holy, wise, and benevolent being. We can say he will do no wrong, and that he will certainly do right; but many things may be perfectly consistent with the divine rectitude, which to us may seem contrary to it. We have so many evidences of his power, wisdom, and goodness, that we firmly believe that he is powerful, wise, and good, though there are many things, in which his wisdom and goodness are not apparent to us. Knowing that God was infinite in power, wisdom and goodness, should we beforehand have supposed that he would create such a world as this? a world that has always been so full of ignorance, error, sin, and suffering? Why should a benev olent being, so wise and mighty, form such a creature as man? Why should he give him such a nature? Why should he subject him to such a course of discipline? Why should he cause him to pass through such scenes of temptation, trial, and affliction? Why did not Infinite Benevolence secure to man the same amount of good without the evil? Why might we not have been rendered holy and happy without all this tribulation and sorrow which now fall to our lot? How could a being of such love, tenderness, and compassion give existence to creatures capable of and exposed to so much evil and suffering? Say that all will be finally happy, yet why were such means of happiness appointed in preference to any other? A thousand such questions might be asked, and the wisest answer we can give them is, we know not. He has created such a world and such beings, and subjected them to such a course of discipline. We cannot perceive the reasons of all his dealings, nor fathom all his designs. We are but very partially acquainted with that scene of things in which we are placed. A final restoration does not free the doctrine of the divine benevolence from all its difficulties; nor do the views of the ultraUniversalists. For if God is love, why does he permit his offspring to endure any suffering at all, even in this world? Could he not have prevented it? I do not doubt the goodness of God, though there are many things which I cannot explain nor understand.

The manner in which you speak of a future retribution and a restoration, is calculated to leave the impression, that God does not furnish us with sufficient means of holiness in this world, or that he will punish us for

that which we could not avoid. I have supposed that he makes just such conditions of happiness as we can comply with, if we choose--that he requires nothing of us which we are unable to perform. If he does thus, how does it impeach his benevolence, if we abuse his mercy, and render ourselves miserable? Behold that impenitent sinner, loaded with guilt, and just dropping into the grave. Why is he going out of the world, polluted, hardened, and wretched? Has he had no space for repentance? O yes. Year after year has he been continued in this state of probation. But then has he enjoyed any advantages for growing wiser and better? Yes, he has been made acquainted with his condition and duty; he has been favoured with the means of knowledge, wisdom, holiness, and virtue; but he has neglected and abused them. He might have repented long ago. He was told of his danger, and exhorted to flee to the ark of safety; but he remained indifferent and rebellious. Is God malevolent; is God cruel; because he does not wait millions of years for him to do what he might have done in a very little time? It has seemed to me that you do not sufficiently consider the aggravated sinfulness of the sinner: what light and advantages he has abused: what offers of grace he has rejected: what overtures of mercy he has slighted: what intreaties and invitations he has disregarded: what admonitions and warnings he has treated with contempt: what provisious for his return to his Heavenly Father he has neglected. Notwithstanding all that has been done for his pardon and salvation, he continues a stranger and a rebel. He has neither feared the displeasure and judgments of God, nor sought his approbation and love. We ought to bear such things in mind. God's love is not a blind passion, but a holy and reasonable love. His goodness is the goodness of a perfectly moral being. He has placed holiness and happiness within our reach, and if we are miserable, it is our own fault.

The Scriptures seem to me to inculcate the doctrine, that our time of probation is limited to this life. If I could discover your doctrine of a restoration plainly taught in divine revelation, I think I should cordially embrace it. But until I can, I must reject it. Arguing from what we see and know, what probability is there that all those who die impenitent will become holy in a future state? If such a person has continued disobedient and sinful through life, how does it encourage the hope that he will repent and become holy after death? He has abused his mercies here; why may he not hereafter? He has neglected his means of grace in this world; how are we sure that he will not in the world to come? Perhaps you will say that his moral and religious advantages will be increased; but how do you know it? And how do you know but that in the future state his temptations to sin will be proportioned to his motives to virtue exactly as they are in this present state of being?

If our spiritual advantages in another world are to be no greater than they are here, can we be confident that all will duly appreciate and employ them? If in the future world our helps to holiness are to be greater, and our hindrances less, and if the success of these future means is certain, why should so much have been done and suffered to bring men to repentance before death? And if the future is to be a so much better school of reform, and one which will not fail to accomplish its object; would it not be an encouragement to many to undervalue and neglect their present opportunities? It seems to me that such would be its tendency; at least, such often appears to be its result. But the main point to settle, is, whether it be a doctrine of divine revelation; if it be, its tendency must be good, if properly used. A true doctrine may be abused.

I was somewhat surprised to find you expressing yourself in the following language-" As a simple proposition, declared in so many words on every leaf of the Bible, it [the doctrine of a final restoration] would have been worth infinitely less than it now is. Then, men would have taken it up with little or no inquiry into the nature of those principles on which it rests. It would have led its believer to none of that investigation, analy