or we, have brought to the great work of learning his revealed truth. Let no man presume to condemn his brother of hardness of heart, or contempt of God's word and commandments, because his opinions are different, because the doctrines which he has drawn from the Bible, are unlike his own. These gentlemen must know, all must know, that according to our conscientious interpretation of the Scriptures, this doctrine, which they assert to be a fundamental one, is not to be found there. We might, therefore, with equal propriety, condemn them of "openly and professedly" introducing a false doctrine into the Gospel. But we do not do so, will not do so. Because, though sincerely convinced, that the New Testament teaches no such doctrine, we still grant our own fallibility, and the entire honesty of those who differ from us. Both parties cannot be right; but we can, each, be wrong; and we probably are, both of us, partly right and partly wrong. Whatever truth either party possesses, is, in all probability, but a faint approximation to the whole truth. "Now, we see through a glass darkly, but then,-face to face; now, we know in part, then, shall we know, even as also we are known." And we end this head with the spirit-stirring words of the apostle: "Now abideth Faith, Hope and Charity, these three; but the greatest of these is Charity."

And now, in closing these remarks, we wish our Christian brethren of all denominations, fully to understand the principles upon which we think it right for each sect to ask and offer Christian Union.

1. Theologically, sects differ greatly from each other; and perhaps there is no difference which at present seems so radical, as that between Unitarians and Trinitarians. To the best of the Unitarian's understanding, Trinitarians have added several speculative dogmas to the simple religious doctrines of the Gospel. To the best of the Trinitarian's understanding, Unitarians have over, looked, on the contrary, fundamental and most solemn doctrines of the Gospel. They cannot then agree in their interpretation of the word of God; and no two sects can or do wholly agree in their understanding of the Bible. Now the principle which we think should be universally adopted in relation to these theological differences, is this-that all and each, that each and all, should be considered equally free to adopt, maintain and teach such doctrines, as they, on each side, conscientiously think are the doctrines of the Bible; and still farther, that each and all, that all and each, are equally entitled to mutual respect, sympathy and honorable encouragement in thus exercising the Liberty of Conscience.

For ourselves, we rejoice to call our orthodox friends by the name of Christians, and to extend to them our Christian sympathy; not because we think them correct in their intellectual theories, but because we believe them to be spiritually correct-sound in heart, pious, pure, and faithful to their light. We cannot but feel regret, not for our own sakes, but for theirs, when these our brethren do

not feel and exhibit the same justice towards us. So far as opinions are concerned, then, the principle for Christian Union, which we would use this occasion to inculcate, is respect for the consciences of all men.

2. As to the next principle of Christian Union, which we think every denomination should adopt, there can surely be little difference of sentiment. All Christiaus, however they differ in opinion, may take each other by the hand, in doing honor to the "NEW COMMANDMENT," which as his last bequest, our Saviour so earnestly enforced. Surely we can "LOVE ONE ANOTHER." "The whole world lieth in wickedness around us;" can we not, as disciples of Jesus Christ, stand shoulder to shoulder in this grand common duty of reclaiming, elevating, refining, blessing man? Here are the poor in their degradation, surrounded by temptations; here are the young, in their ignorance amid polluting influences; here are the friendless and thoughtless, falling into the dens of destruction, yawning to catch the unwary; here are prisoners, uncomforted, unwarned, unencouraged, in their cells; here are the down-trodden and oppressed, crying for justice; here in our midst are great and growing evils, demanding our instant, persevering vigilance; and shall we not lend each other our best prayers, counsels, means, time, and efforts, to advance the coming of the Kingdom of Heaven?

And now, to define fully and clearly, once and for all, the position which we have heretofore maintained, and intend in future to maintain, towards our brethren of all denominations, whatever course they see fit to adopt towards us, we give the Resolutions, which were unanimously passed by the Unitarian Society, at their meeting for consultation.

"Resolved, 1. That it is the Heaven-given right of every man to seek the Truth of God in the light of his own conscience; and that we claim from our brethren of all denominations, what we accord to them, respect, sympathy and tolerance, in the exercise of this inalienable prerogative.

"Resolved, 2. That, adopting as our Test of Christian Discipleship, the words of our Master, "By this shall all men know that ye are my disciples, if ye have love one to another," we believe that all Christians may and should unite in efforts to redeem man from vice, ignorance and misery.

"Resolved, 3. That we shall ever rejoice to aid, and cordially invite to our aid, our fellow Christians of every name, in elevating the religious, moral, intellectual and social condition of this community.", "Grace be with all who love our Lord Jesus Christ in sincerity." W. H. CHANNING,

Jan. 25th, 1841.

In behalf of the Unitarian Society of Cincinnati.

2

DEATH AND NEW BIRTH OF THE CHURCH.

[This Sermon, delivered on August 21, 1840, and written out from memory, by a friend, may not be out of season. The frosty Winter of Orthodoxy is yielding, we trust, to the Spring of Love. W. H. C.]

The words which will guide our thoughts this morning, my friends, may be found in the 1st Epistle of John, the 4th chapter and 11th verse. "Beloved, if God so love us, we ought also to love one another."

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Where shall we find a sentence which can more appropriately guide the conduct of the members of a Christian church? Where shall we find the peculiar characteristic of our faith presented in manner better calculated to point out our duties to each other and to the world? Where shall we find better set forth the paternal character of the Deity, and the mutual relations in which we stand to Him and to each other, growing out of this fact? What more weighty sanction could be given to the great duty of Christian love, than in thus alluding to the love of God as its basis; and what stronger incitement could be presented to us, in the great work of carrying out this principle into universal action, than thus proposing to us the character and providence of God as the model for our imitation?

The train of thought suggested by the words to which I have requested your attention, is peculiarly applicable to our Society at the present time. Those who were present at the last Thursday evening meeting, will remember that the subject then under consideration was the adoption of a constitution under which the members of this society may form themselves into an association VOL. VIII-62.

of Christian Brethren, for the purpose of promoting the growth of Christian piety and charity among each other and in the world. We have many of us felt, I trust we have all felt, the want of such a bond of union among us; we have all felt that something is wanted by us as a church, and that it is not enough to come here week after week, with no more warm and personal feelings of interest than we may feel as persons occupying pews in the same building, or as listeners to the same lecture. It would therefore be to me a most gratifying reflection that I had been able to effect a closer union among you that I had been able, while dwelling here, to introduce a way for a better state of things in this Society. Let it be your determination to carry out the spirit of this movement, let heart unite with heart, and hand with hand, in the great work of promoting Christian union among yourselves and in the world. Let every one realize that he is called to the exemplification of Christian friendship, and of friendship not coeval with the present life only, but with the life of the soul, which is everlasting. Look upon your connexion with each other, not as an acquaintance of a day, but as an acquaintance which shall continue forever, an acquaintance for eternity; and assist each other in every work of good among yourselves or for the world around you. Persevere in this spirit, and your labors will be indeed a blessing. I am thus anxious that you should carry this matter at once into execution, because I believe that only through the agency of such an association can your influence be brought to bear, as it ought, upon the world.The age in which we live is one of great and stirring interests, and it is because I see in it a deep want of just such action on the world around; that I am so desirous to set before you in the strongest lights, the necessities which call for this step on your part. And I hesitate not to say, that this deep want of our time, this urgent necessity which does exist for a broader, deeper, more pervading spread of Christian principle, must be met, if it be met at all, by a body of Christians, of which some plan like the present one is the life. For myself, I am compelled to declare, that I cannot discern among all the religious bodies around us, one single movement that promises to meet the exigencies of our day. Doubtless this assertion may seem very strange to our brethren of these denominations; but though I would not be understood as intending the least harshness or unkindness towards them, I am unable to restrain this utterance of my belief, that if there be any hope for our times, it must come from the energetic carrying out of Christian principle by the members of a body casting off all bonds of existing sects. I know that to our brethren of other bodies, the case appears far different, and that they believe that in what they are attempting, though they may not fully carry out their attempts, they are doing what is needed; and that the very attempt in which they are engaged, is the means

by which the regeneration of the times is to be brought about.But the very means which they employ, appear to me to tend precisely the other way. What men need is not a creed, is not a set of dogmas, is not an implicit adherence to articles of belief, or to certain set forms of ecclesiastical rule, but that living, inward faith which works by love, which shall purify them from the paltry jealousies, the avarice, the selfishness, and the indifference of the world; which shall teach them to reverence each other and all men, as the workmanship of one Infinite Creator, the children of one Infinite Father. Could but this universal, eternal brotherhood of man be realized everywhere, and by all minds, what a complete reformation would it work in every heart from the meannesses, the pride, the hardness, and the apathy of the world! How completely lost would be all these poor cares and petty distinctions of life! Breaking through the narrow bounds of self, men's whole soul would expand in affectionate disinterested sympathy towards all around, and they would learn to regard each other, not as fellow-beings merely, but as co-heirs in the glorious inheritance of Heaven! And nothing, my friends, will, I believe, work out this change for us, but the grounded and settled conviction in every heart, that religion is the culture and perfection of the whole being.

I come now to the consideration of what must, I think, strike all reflecting minds as the most obvious phenomenon of the moral world of our day; I mean the present retired and secluded position of Religion. Where do we now find her? Where are the marks of her presence that should be apparent in every department of life?-where the effects of her influence that should pervade every heart, and be visible in every ramification of society? From the domains of art, from the higher walks of mind, from the transactions of commerce, and from the social intercouse of daily life, Religion is withdrawn. Above all, in the political world, is the absence most plainly apparent. Where in the Senate, or in the Congressional body, at the centre of government, or in the different States themselves, do we see Religion? Not that its influence has not indirectly modified the action of men's minds on some particulars and to some degree, in all these departments, but where do we find religion recognized as the basis of all that exists, as the essential truth in every developement of life, upon which all are founded, and of which each is a part? Such a practical recognition of Religion is nowhere to be found; and I say boldly, and I challenge any man to contradict the assertion, that in politics especially, this absence of religion is discernible; there is not a statesman in either party, there is not a little leader of a gang of politicians, there is not one single man any where, who professes to point those under his sway to religious principle as their rule of action. This arises from a state of things which has grown up among men, gradually, and in direct opposi