ister in Massachusetts, did for some time resolutely stand aloof from them, showing not a little independence, and it is hoped will stand fast to the end, but there are of late some symptoms of his declension. It requires no common moral courage, to withstand such a force of example, entreaty and menace, as is brought to bear upon a man halting between his own. conscience and his party or place.

As to the ultimate effects of these excesses on liberal views of religion, let me say again, there is nothing to fear. In every place where I have had personal knowledge of their effects, there has been an accession to the number of Unitarians in avowed direct consequence of these four days' meetings, &c. One Unitarian clergyman has had three excellent families added to his society within a few weeks through this influence, and his case is not peculiar. In fact I find many Unitarians unwilling to say anything against these violent measures on this account, that they are sure many will be gained in the end to our own faith. The fact I do not doubt. But I cannot see the correctness of the inference. Our denomination may be strengthened, but it does not follow that religion will gain on the whole. For there is another effect, a different result to be considered. While many are disgusted and driven to us, many will be disgusted and driven away from all religion. Indifference is confirmed, scoffers are supplied with new food, scepticism is emboldened, and infidelity lifts up its odious face. Christianity suffers, it always has, it always must suffer, from every act of violence, every departure from its peaceful way, every offence against its mild spirit, every violation of

its law of love, every call to any but a reasonable service,' every attempt to wield in its cause any weapon except 'proofs divine and reason strong.'

This last is my serious and great objection to these excesses. And to this let it be imputed, if I have said anything unkind, wounding to the feelings of a single individual, or calculated to raise a single obstacle in the way of a living faith, a practical piety, a holy charity, pure and undefiled religion. It is for this I fear, and this only. I care not whether Calvinism goes up or down; I care not whether Unitarianism goes up or down; or any system or sect in the land, any farther than it is identified with the cause of truth and Jesus. For this I would pray. For this I would strive. For this let all pray without ceasing. And whether their sacrifices and services be few or many, let them remember and obey the all important direction ; 'Wash ye, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well.' If men think they shall be better able to obey this direction and cause it to be obeyed, by using these measures and means on which I have remarked, they do right to use them. But let them not use them to build up a name for themselves or their church or their party. Let them not use them without dispassionate and impartial consideration of their whole effect, near and remote, on the good order of society, on the worldly as well as the religious, on the feeble-minded as well as the strong, on all the interests of knowledge, virtue and true religion.

Yours.

MR FARR'S LETTERS.

Plain Letters on Important Subjects, by Jonathan Farr. Boston, 1831.

The author of these letters has, in times past, been somewhat of an itinerant, and the consequence has been that he has been thrown into contact with persons of all sects and opinions. The Letters were mostly called forth by particular exigences, and relate to topics suggested by personal intercourse, and hence, as might be expected, are of a very miscellaneous, and at the same time, of a very practical character. The materials are mostly drawn from real life. The doubts, fears, misconceptions, and prejudices of individuals, and of classes of Christians, the defects and sins of the times, 'things of a bad and dangerous tendency,' with the author's own reflections, reasonings, expostulatious, and rebukes,—such are the subjects and matter of the Letters. The writer calls them, 'plain' Letters. Perhaps they are so occasionally even to bluntness. But this, if it be so, will be readily pardoned. They are the effusions of an honest and independent mind; quite original, never tame or dull; breathing a pure and elevated morality, and characterized by a tone of deep and earnest piety. They will be generally read, we think, and can hardly fail of producing a salutary impression on the public mind.

Mr Farr, as just intimated, has conversed familiarly with all classes of Christians, and we are happy to adduce the result of his experience in corroboration of an opinion, we have long entertained, concerning the real sentiments

of most of those who are generally regarded, and who regard themselves, as sound in the orthodox faith.

'I seldom,' says he, meet with any orthodox person, who is, upon inquiry, really a Trinitarian or a Calvinist.' A thorough going practical Trinitarian, we take to be the rarest thing in the world. All, or nearly all Christians of plain unsophisticated understandings, we suppose, are Unitarian in reality. They are so in everything but the name. We believe there is scarcely an exception.

'You may also hear many of those who are ranged under orthodox banners, expressing the most generous and charitable sentiments towards Unitarians. Many of them confess that they are entangled and caught-they confess that they had misunderstood our character and doctrines. They dislike the measures and spirit of the party; and would be glad to have christians of all denominations treated with justice, respect and brotherly kindness.'

This we believe to be true of the people generally in orthodox parishes. They are no exclusionists, no friends to four days' meetings,' and other 'strange doings', witnessed in these latter days.'

We suppose that all can point to many originals, who might have set for the following portrait.

'Such a person is awakened, convicted, converted. How does it appear? She goes to whispering, anxious, and inquiry meetings; to conferences and concerts. She goes to a different church; takes the Recorder and Herald; joins a temperance society. She avoids her former companions; calls her neighbors infidels and deists. If she has parents, she gives them no peace till they follow her; if she has a husband, the miserable thing must give up his conscience, his reason and faith to his wife, who from the day of her conversion takes upon her the offices of priest, lord bishop, and even pope, in regard to her husband, and makes him orthodox in spite of himself. But she appears no more happy in herself, nor does she make others so. She sighs, but is not soft and ten

der. She often weeps, but dark or angry passions are frequently the occasion of her tears. She is prattling and censorious; or sullen and silent. She acknowledges herself a great and constant sinner, and yet accounts herself holy; but others, of a different creed or church, are enemies to God, and heretics too. She is changed; but her change is a mournful one to many of her former friends and associates. She is a new creature in some respects; but it is very doubtful, whether she has become a better creature. She has become a zealot, a bigot, a partizan, a religionist, now. She has lost some of her former excellencies, and embraced the errors of Calvinism. If she has the essential doctrines, it is plain enough, that she has not the essential virtues and graces of the gospel.' p. 41.

One of the longest letters in the volume relates to the difference of sentiment between Unitarians and Universalists, their modes of preaching, and the reasons against an interchange of ministerial labors. The whole of it is well worthy of perusal. It forms the sixty-second letter.

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In letters, fifth, sixth, and seventh, Mr Farr briefly points out the defects of several books, which usually make up the religious family library in our country towns. Scott's Force of Truth,' he thinks, ought to have been called Force of Passion', of ambition, of offended pride, and of party zeal.' 'His Family Bible is a kind of distinguishing badge, or sign, a sort of touch-stone.' In its tendency it is anything but christian. It is calculated to make bigots,' and 'nourish a sour temper,' a' dark and gloomy mind,' a narrow and uncharitable spirit.' Then there is Meikle's 'Solitude Sweetened,' with the bitter drugs of Calvinism. Then there is Bunyan; grave yard' Hervey, 'more full of folly and finery, than of faith;' Young, with his 'dark, gloomy and extravagant' Night Thoughts; Harriet Newell; and Fanny Woodbury, a 'pious girl,' no