people, zealous of good works. We are commanded in his name to be holy, for God is holy. "Know ye not," says the Apostle, pursuing the metaphor in the text, "that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy." It is a dangerous delusion to suppose, either that a correct creed will save us, or that any impressions on the mind or imagination will be allowed to stand as substitutes for the duties of a holy and obedient life. We are required to present our bodies as a reasonable and lively sacrifice to God; to love, serve, and obey him with all our heart, and soul, and mind, and strength. We do not build on the right foundation, unless reposing by faith upon our Saviour alone for pardon and justification, we earnestly endeavour to tread in his footsteps; to live holy, justly, and unblameably; and to adorn his doctrine in all things. Every day ought we to be making progress in religion; forgetting those things which are behind, we should press forwards towards those which are before, for the prize of the mark of our high calling of God in Christ Jesus. We should be careful to secure valuable and durable materials for the spiritual edifice, gold, silver, and precious stones, all the graces and virtues of the Christian character, avoiding not only whatever is fundamentally unsound in doctrine, or grossly vicious in life, but every thing that would in the least degree blemish the spiritual edifice-the wood, hay, stubble which must be consumed, and bring loss to the unwise builder, even though his work should not wholly perish, being grounded in the main on the right foundation, and composed of many of the properties which belong to the genuine Christian.

In conclusion, let us adore the grace and mercy of God in thus laying in Zion a foundation stone, elect, precious, on which we may

safely build our eternal hopes. What no scheme of human devising could have effected, God has accomplished, by laying help upon One that was mighty; by making Him who knew no sin to be a sin-offering for us, that we might be made the righteousness of God in him. He has also promised us his Holy Spirit both to lead us to this Saviour for pardon and justification, and to enable us henceforth to walk in the ways of his commandments. Thus every necessary provision is made on the part of God for our salvation: the foundation is firmly laid in the gift of his Son, as our Redeemer and Intercessor, and of the Holy Spirit as our Sanctifier, working in us both to will and to do of his good pleasure. If we perish, we perish wilfully. Nothing is required of us but that we should come to the Son of God for life, and, believing in his name and depending on his Holy Spirit, devote ourselves diligently to his service. And this is no harsh requirement: it is truly a way of pleasantness, and a path of peace. It is living up to the real dignity and design of our nature: it is commencing on earth the blessedness of heaven itself.

To the Editor of the Christian Observer. In order to the word of God having its full effect" for reproof, correction, and instruction in righteousness," it is necessary to perceive its precise meaning and force; but, notwithstanding the labours of so many men of learning and discernment, it is evident that many passages, even in the New Testament, remain yet enveloped in considerable obscurity. This appears to me to be in some measure the case with the passage in the 16th chapter of St. John's Gospel, verses 8-11. "And when He [the Holy Spirit, the Comforter,] is come, he will reprove the world of sin, and of righteousness, and of judgment; of sin, because they believe not in

me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged."— No explication which I have had an opportunity to notice of this passage, has rendered the argumentation of our Lord sufficiently clear to my mind. I offer the following thoughts on the subject, without any great degree of confidence as to their appearing sufficiently elucidatory: but I trust they may at least have the effect of exciting useful discussion.

I would just premise, that the Saviour's argumentation appears to me to proceed upon the expediency and necessity of his leaving the world at large, as well as his immediate disciples, in their present state. The following paraphrase and observations will suffice to shew the reader that view of the passage which I wish to present.

"Of sin, because they believe not on me.”—The world have not believed on me: it is expedient, therefore, for them as well as for you, that I go away; the divine constitution of grace requires it. After my exaltation to the media torial throne of glory, I will send down in my place the heavenly Paraclete, my Advocate, the Holy Spirit of truth, the divine internal influential Teacher, who will shew them that their not having believed on me was their great crowning sin, which could proceed only from the deep corruption of their nature, and which above all things proves, that "the carnal mind is enmity against God," since the manifestation of the Divine law, on the one hand, and of the Divine mercy and grace on the other, only excited in them the more deadly hatred. By his teaching, they shall be brought to look on me whom they have pierced, and shall mourn. (Acts ii. 22-24, and 32-41.)

"Of righteousness, because I go to my Father, and ye see me no more." Of righteousness also shall

he be the effectual Teacher. I go to the Father, and men see me no more (2 Cor. v. 16); but he will convince them that I suffered for their sins, and rose again for their justification: and in consequence of my ascension on high to receive gifts for men, I shall by his Divine influences be revealed as the Lord their Righteousness. In me shall all the seed of Israel be justified, and shall glory.

It strikes me as not improbable that in this verse there is a reference to the scape-goat. By his knowledge shall my Righteous Servant justify many, for he shall bear (and bear away) their iniquities.

"Of judgment, because the prince of this world is judged."The wrath of God shall be revealed from Heaven, against all ungodliness and unrighteousness of men. Satan bath hitherto reigned the god of this world: his empire over the nations of the earth has been almost wholly undisturbed through a long succession of ages: idolatry, and all the other awful consequences of his domination, God hath hitherto, as it were, "winked at." But now his exclusive reign amongst the Gentile nations is about to terminate; now is that revolution about to commence, which will end in his being entirely cast out. (John xii. 31.) Yea, even you, my timid disciples, who now feel as though you would be desolate and helpless orphans, if left by me, shall, after my departure, under the influences of the Divine Spirit, be armed and sent forth on this mighty warfare; every where declaring the inextinguishable wrath of God on all who continue the adherents of satan; turning men from darkness to light, and from the power of satan unto God; and convincing persons of all conditions, capacities, and attainments, and however entrenched in prejudices, that your crucified Master shall one day judge the world in righteousness, and finally pronounce upon the ungodly," Depart, ye cursed, into everlasting fire,

prepared for the devil and his angels."

I apprehend the further this passage is considered, the more clearly will it appear that this promised in struction respecting sin, righteousness, and judgment, was design

ed to comprehend every thing that was necessary to the formation of the full Christian character, and to the establishment of the Gospel on the earth. J. M. W.

REMARKS DURING A JOURNEY THROUGH NORTH AMERICA. (Continued from p. 346.)

Salem, 24. Feb. 1821. IN my last, after giving you, I think, what you would consider an encouraging picture of the present state, and still more so of the future prospects, of religion in this country, I expressed my regret that Unitarianism had acquired so much influence, and promised to say more on the subject in my next. From all I can learn, it appears that Unitarian opinions have been entertained in New England for fifty years at least, and perhaps much longer. Generally speaking, however, they were not very openly avowed, till much more recently; some of those who held them concealing their sentiments because they were unpopular, others because they felt indifferent about-them, and others, more reflecting and philosophical, because they conceived that their extension would be most effectually promoted at that particular time by reserve and caution. The first Unitarian congregation formed in America, was established in the King's Chapel soon after the Revolution. This was the chapel in which the Governor worshipped; but becoming afterwards private property, and the majority changing their sentiments, they expunged from the church prayers all allusion to Trinitarian doctrines, and openly denounced the Trinity. The minority of course retired. In 1792

an Unitarian congregation was formed at Portland, in the district of Maine; and another at Saco, a small town twenty miles further to the south. Both these congregations soon expired; but I regretted to find, when at Portland last Sunday, that another congregation was established there, and that the legislature of the newly elected State of Maine, who were then sitting, were debating on a bill which would have a tendency, (if indeed it were not one of its immediate objects,) to favour the extension of Unitarian sentiments. The sermon of the minister of the Episcopal church which I attended, was on the duty of contending for the "faith once delivered to the saints," and had a specific reference to this bill. As Unitarian sentiments became more general, they were gradually avowed with less reserve; yet the pulpits of many ministers who were supposed to have imbibed them, gave no evidence of the fact, except that of omissions. This at length brought upon them the charge of insincerity from their more orthodox brethren. The imputation was repelled with warmth; and the public were left in great doubt as to the precise sentiments of many of their pastors. Dr. Morse, who had been the most prominent of those who publicly manifested their regret at the defection of their brethren from the common faith, was accused of misrepresentation; and the most candid felt it almost impossible to arrive at the real state

of things. At this time, Dr. Morse happened to meet with Mr.Belsham's Life of Lindsay, in which he found his own representations borne out by letters and documents transmitted from Boston by the Unitarians themselves. These he strung together in the form of a pamphlet, under the title of "American Unitarianism; or a brief History of the Progress and present State of the Unitarian Churches in America; compiled from Documents and Information communicated by the Rev. James Freeman, D. D. and William Wells, jun. Esq. of Boston, and from other Unitarian Gentlemen in this Country. By the Rev. T. Belsham, Essex Street, London. Extracted from, &c. &c." This pamphlet was eagerly read, and produced a great sensation. It disclosed the actual state of things, brought the question to issue, and ranged in opposite ranks those advocates of conflicting sentiments who had hitherto been confusedly intermingled. A paper controversy has since been carried on at intervals, as particular circumstances or occasional excitement prompted; and both parties, as usual, claim the victory. In the mean time, how ever, Unitarianism has advanced; but although it is painful to see that it prevails to a considerable extent, Dr. Morse assured me that he did not believe it was gaining ground at present. If the number of its advocates seems to have augmented during the last year or two, he was disposed to ascribe the apparent increase rather to a more open avowal of their sentiments by many who were Unitarians before, than to a more general conviction of the truth of Unitarianism.—Of the present numbers of the Unitarians, I can give you no idea. There are comparatively few, except in New England; and very few there, except in the towns on the coast. In Boston, I believe there are seven or eight congregations of Unitarians, of different shades. In Baltimore, a splendid and costly Unitarian

chapel was lately completed; but I was told that it is almost entirely mortgaged to the banks. In Philadelphia there is a small Unitarian chapel. In New York, a new Unitarian chapel, or what the orthodox consider as such, was opened, while I was there, by Mr. Everett, the Professor of Divinity from Cambridge (Massachussetts). I was told it was numerously attended, as Mr. Everett has some reputation, but that it was generally rather frowned upon. As, however, those whom I heard speak of it, were among its strongest opponents, I know not how far to conclude that that was the case. The chapel was opened on a week-day, and the minister was said not to dwell at all on doctrinal points-a line of conduct you would anticipate from a sagacious advocate of his scheme.

But Boston is the head-quarters of Unitarianism; and many of the Unitarians there are so amiable, and so intelligent,-possess so much practical kindness, and so many social virtues,-as to exert a powerful influence in favour of their opinions, and to shame many a narrow-minded, indolent professor of a purer faith;-a faith which too many of us are apt to forget it is our duty to illustrate, as well as to maintain,

and to exhibit not merely as a dry system of restraint and prohibition, but as a source of the most generous incentives to excellence in all that is "lovely and of good report."

There are many things in the situation of the respectable classes of society in Boston, which are calculated to promote the extension of Unitarianism. In the first place, the strong traces which still remain of those habits of order and morality which their religious forefathers left as a rich inheritance to the population of New England,babits intrinsically valuable, and entitling the possessors to esteem, but rather apt perhaps to lull asleep any suspicion of error in the creed with which they are found connect

ed. 2dly, A consciousness of literary superiority to the rest of the Union; an undue appreciation of talent in the estimate of character; and an association adroitly established between liberality and Unitarianism-all strengthened, if not produced, by proximity to the most celebrated university in the United States, where the principal professors are Unitarians, and the system, though ostensibly neutral, is Unitarian also. 3dly, A state of worldly ease and comfort, in which the necessity of religious consolations is apt to be less strongly felt, and their foundation to be investigated with less trembling solicitude than under poverty and affliction.

I am not, however, without hopes that the tendency of these circumstances will be fully counteracted by a more auspicious influence; I mean, the influence of the warmer piety, the more evident spiritualmindedness, the more obvious interest in religion, which characterize many who hold the opposite sentiments, and which give to their opinions a persuasive air of sincerity and truth. In fact, so naturally does a high degree of religious sensibility appear to result from correct and deep views of religious truth, that opinions which are seldom found in connexion with devotional fervour, seem to want one very important credential of their authenticity. Many of the orthodox to whom I allude, are not only pious but learned, of irreproach able moral character and acknowledged liberality, and are engaged in a course of active efforts in their Master's cause. Among them are to be found all the most strenuous supporters of Bible Societies, Missionary Societies, and Sunday Schools. Indeed, the American Missionary Society, you are aware, had its origin in this part of the country, where it still maintains its head-quarters, in the very focus of Unitarianism. All this is the more important, as New England is the " Officina Gentium" of Ame

rica, and is destined to supply much of the population, and impress its own features strongly on the character, of the new States.

With respect to the ministers,Mr. Dwight among the Congregationalists, and Dr. Jarvis among the Episcopalians, occupy stations of peculiar importance, and seem likely to effect much. The former is the son of Dr. Dwight, the late eminent Professor of Yale College, and is apparently of respectable talents and great activity. The latter is the son of Bishop Jarvis; and I am disposed to believe the most learned, and, as respects most of the duties of his responsible office, the most accomplished, Episcopal clergyman in America. He has a high standing in society, possesses great personal respectability, and was appointed some months since to the new and handsome Episcopal church in the most fashionable part of Boston. Many of the most respectable inhabitants of Boston have joined his congregation-not a few from Unitarian societies.— Many families are divided in their religious sentiments; some of the members attending the Episcopal, others the Unitarian churches.

The most portentous feature in the history of the present state of Unitarianism in this country, is the strong hold it has obtained in Cambridge college, near Boston; the most extensive, and, in a literary point of view, the most respectable college in the Union; in which also a large proportion of the most influential persons of the nation are educated. Many parents are prevented by religious considerations from sending their children thither; but I wish I could say the objection was more general. This, and perhaps Transylvania university at Lexington, are happily the only colleges under the influence of Unitarian sentiments. Yale College, Princeton, Columbia, and all the others that I am acquainted with, are opposed to them; and Yale College has the happiness of