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and that, where so many complain of persecution, in some way or other, or of suffering from the organization of society, men would have rejoiced in any offered means of relief: and this especially, when that means purports to be founded on the very gospel of our Saviour, and on the holiest affections of our owu hearts. But far otherwise has this messenger of peace been received. Instead of giving it the cordial hand of brotherly welcome, most papers, and particularly the religious journals, have either shrunk from it, as a polluting thing, or have noticed it with jeers and bitterness. Some have only given it taunting epithets-as, "millennium of rogues," "pandemonium paradise," &c. Others have shown to their readers nothing but the errors of the sect: Few have generously and manfully told the whole truth concering it.

This Society, composed of but a handful of individuals, gathered in a remote but bright corner of our nation, has taken hold of its work in good earnest; and its members seem to understand both the material upon which they are to operate, and the means by which they are to effect their purpose. We know them to be men and women of pure hearts and intelligent understandings. They are aware how much opprobrium will be thrown upon them by the proud and the timid, who are afraid to follow meekness, lest the world should call them cowards. They are conscious how few they can get even to examine their doctrine, and how much it must be known to men only through the condemnations and taunts of its enemies.

With these obstacles before them, they have gone resolutely onward and published the Non-Resistant, a semi-monthly paper, and several tracts for the diffusion of their principles. How widely their journal is circulated, we know not-nor how many it has converted to their faith. We do not look for a great party to join them. They may always be a small and despised number, every where spoken against; yet we believe the cause of love and peace will gain much by their exertions. Though they may persuade but few to openly espouse their doctrine, yet they will very materially influ ence and modify the sentiments of those who oppose or are ashamed of them.

For ourselves, we do not sign their Constitution, nor admit all of their principles. We believe with them, that the law of love and the power of persuasion should take place of violence; that it is better to feed our enemy than to injure him: for, in so doing, we fulfil our Saviour's command. But we see no inconsistency in government and the courts of law,

with these principles. These are indeed abused and perverted to selfish ends-but, when righteously administered, they are productive of great good to mankind. The one is the bond of public union and the centre of common interests; the other is the settler of doubts: and, when they look only to the happiness and improvement of the people, whose agents they are, they militate with no law of Christianity.

We find other doctrines equally objectionable in the NonResistant: But this we expect from sanguine men, starting with a new and untried principle, the power of which is yet to be tested, in its application to the actions and conversations of a tempted and a busy life.

We do not see that these Non-Resistants, who reject the arm of the flesh, are yet always willing to forego the sword of the spirit. They cannot always rise above the frailties of our nature, and show an imperturbable sweetness of temper. They fight most lustily with spiritual weapons, and deal in epithets and vituperations, and inflict wounds upon the souls of their enemies, with as much skill and energy as the fleshly warrior, with his steel and powder, can injure their bodies.

Yet, with all their faults, we deem these Non-Resistants true co-adjutors in the Christian reform. We bid them welcome to their place in the vineyard of Christ. They have their missions to fulfil; and, so far as they are faithful to their purpose, and recommend themselves to us, we shall ourselves profit by their teaching; and our readers shall enjoy the fruits of their labors. But, in as far as they wander from their true principle of peace and love, and send forth error to misguide, we will be faithful to our trust, to warn them of their mistake, and caution the world against them.

E. J.

Religion, Poetry is not dead-it will never die. Its dwelling and birth-place is in the soul of man, and it is eternal as the being of man. In any point of space, in any section of time, let there be a living man; and there is an infinitude above him and beneath him, and an eternity encompasses him on this hand and on that; and tones of sphere-music, and tidings from loftier worlds will flit round him, if he can but listen, and visit him with holy influences, even in the thickest press of trivialities or the din of busiest life. CARLYLE.

VOL. VIII.-26.



FAR in the deep and lonely wood,-
So deep and still and lonely all,
Nought breaks the silent solitude,

Save chirp of bird or light leaf's fall,-
At times, when all is hush'd, the ear
Catches a low and solemn swell,
Borne on the breezes full and clear
As from some near, unearthly bell.
No living memory knows the time,
In vain tradition seeks to tell

When first was heard that deep, wild chime
Down in the silent lonely dell.

There the lost church, 'tis said, once stood,
And through these shades a pathway wound,
And pilgrims sought the lonely wood;-

But now no footpath can be found.

As late I sought the lonely wood,

And mused where holy steps had trod, And there, in still solitude,

Breathed out my yearning soul to God;— When all was wrapt in deep repose,

I caught that solemn peal again:

The higher my devotion rose,

Nearer and clearer swell'd the strain.

Deep transport thrill'd my inmost soul,
Each sense was lock'd in sleep profound,

And golden visions o'er me stole,

And heavenly music floated round,-
Methought full many a hundred year
On wing of dream had fled away,'
When lo! above the clouds, more clear
Than noontide light, broke heavenly day.
What peerless visions met my eye,
Still wrapt in ecstacy profound,-
What blessed music floated by,

Holier than trump, than organ's sound,

In vain my feeble tongue would tell,
Let him whose spirit yearns to know

Go listen in the lonely dell,

To that sweet pealing, wild and low!

C. T. B.


I have lately met with a copy of Kinkade's Bible Doctrine. It contains much sound and wholesome matter. William Kinkade was a Christian, and would take no other name. He was raised in Kentucky, and converted in the great revivals in 1800. Thus he speaks:

"I then refused to be called by any name but that of Christian, bore a public testimony against all party names, and declared I would take no other book for my standard but the Bible. I did not then know that any other person would unite with me to have no name but Christian, and take no standard but the Bible; but I thought it was right, and determined to pursue it, be the consequence what it might. I have since ascertained that in different parts of America, there were hundreds who started about the same time that I did; and, although they were generally unknown to each other, they took the same ground and were actuated by the same spirit. When I got religion I had but little learning: I could barely read and write, and that but indifferently. I then thought, and yet think, that God then called me by his Holy Spirit to preach the gospel. On this occasion I had to make a great sacrifice: I laid aside my leather hunting shirt, my rifle, gun, and my butcher knife, and left my father's house and my beloved woods, to travel and preach the gospel. But, before I started to preach, I thought it was necessary to buy a bible; and, as I had no money, I agreed to work for a Presbyterian man for one. He let me have it for five days' work; and, although I had to grub bushes in a brier patch, I think it was the best bargain I ever made. It is a little pocket bible, without note, comment, or marginal reference. By reading it I formed my present views of religion, which I committed to writing in all essential points, without the assistance of commentators; nor had I at that time ever read a word from the pen of a Unitarian. And, although I have since been a scholar in many schools, have travelled and preached more than twenty years, read several books, conversed with many men, famed for wisdom, had many private and public disputes on various doctrines of religion, still all I have learned has only confirmed me in the great and leading truths of religion, which I first learned by reading the bible that I earned by grubbing in the brier patch."

"Once, a long time ago, a Trinitarian reproached me for denying the Divinity of Christ, and I asked him if he believed

Jesus Christ was the self-existent, Supreme God; and he answered yes. I then asked him if he believed there was any mediator between Jesus Christ and sinners, and he said no. Then, said I, you do not believe there is any mediator between the self-existent, Supreme God and sinners. I then saw clearly that Trinitarianism takes the mediator to make a God of; and, as I did not feel willing to risk the chance of getting to Heaven without a mediator, I concluded that our Heavenly Father would do for my God, and I would cling to Jesus Christ as a mediator between him and me, and trust in God to save me through the blessed Jesus, according to the plan laid down in the gospel."

"Some people say that if Christ is a dependent being, they would be afraid to trust to him for salvation and pardon: but Peter, in the following passage, shows that the very person who is our Prince and Saviour, was by God exalted to those high offices, in virtue of which he is enabled to forgive sins. "Him hath God exalted with his right hand to be a Prince and Saviour, to give repentance to Israel and forgiveness of sins.' Acts, v: 31. As the Scriptures plainly say that God has given Christ the power to forgive our sins, those who refuse to trust in him because his power is delegated, refuse to have their sins forgiven in that way which God appoints."

J. F. C.

Art is long, life is short, judgment is difficult, occasion transient. To act is easy, to think is hard; to act according to our thoughts is troublesome. Every beginning is cheerful; the threshhold is the place of expectation. The boy stands astonished, his impressions guide him; he learns sportfully; seriousness comes on him by surprise. Temptation is born with us; what should be imitated is not easy to discover. The excellent is rarely found, more rarely valued. The height charms us, the steps to it do not: with the summit in our eye, we love to walk along the plain. GOETHE.

If that man is a benefactor to the world who causes two ears of corn to grow where only one grew before, much more is he a benefactor who causes two truths to grow up together in harmony and mutual confirmation, where before only one stood solitary, intolerant and hostile. CARLYLE.

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