vails in the University of Cambridge, which has never been checked at any time, but which there is reason to expect will receive every requisite aid and encouragement from the present learned and accomplished Principal,' Dr. Kirkland, the happiest consequences may be expected to ensue." p. 37.

We refer also to the first paragraph of the letters of Mr. Wells, a distinguished and favorite alumnus of that college. If further evidence were wanting, we might find it, in the class of books recommended by the Professor of Divinity in that Seminary, as the best books in Theology; in the manner in which his Theological Lectures are managed, and in which the exercises of the Sabbath are conducted; especially, in the General Repository, a work, which declares the doctrine of the Trinity to be the grossest corruption of modern times; and in a letter of consolation and encouragement written by Dr. Kirkland to the New Unitarian Church in Philadelphia; which they, like their Apostle Belsham, have been complaisant enough to publish, by shewing it to several of their orthodox friends. But, it is unnecessary to proceed in this detail, which might be enlarged to thousands of particulars. The gentlemen themselves, since Mr. Belsham has so unexpectedly and imprudently betrayed the matter, will not, we presume, for a moment hesitate to avow the princples which they hold.

There is one topic of proof, how ever, which is of a very solemn nature, and which deserves a separate notice. We refer to the prayers, offered by the President, at the public commencement. It will not be contended,

that these prayers, as they have been offered for four years in succession, afford an unfavorable specimen of the kind of religion, which is taught in the college. Indeed, the prayers of professed Christians, generally, are much less apt to be erroneous, than their direct. formal, instructions. At one commencement, that of 1813, the prayers were particularly observeed, and their deficiences noticed, even by children who had been accustomed to far other devotional exercises. At the close of the day, several gentlemen of education and respectability, from different parts of the American union, came to the unanimous conclusion, that the following negatives could be truly asserted concerning both the prayers: viz. That there was no mention of sin; of course no petition for forgiveness; no admission or implication that mankind are in a ruined state; no acknowledgment of exposedness to sin. There was no mention of salvation; nor the slightest allusion to any church as existing upon earth; nor to the holiness and happiness of heaven. There was no mention of a radical distinction among men; no admission of regeneration; no supplication for spiritual aid. There was no looking forward to a more blissful period of the world, when the truth shall be universally prevalent. In one of the prayers, there was no mention of Christ, nor the most distant allusion to Him; in the other, the only mention or allusion was in the three closing words, "through our Redeemer."

We should not have mention

ed this subject, if it seemed pos

sible that such prayers could have originated from mere forgetfulness, or accident. Were we asked for a positive description of them, we should say, that they were such as a candid and intelligent man would suppose Mr. Belsham to make, in perfect consistency with his creed.

It is to be remembered, that the departure of a class from the college, where they have been educated, is to them a solemn occasion; and that they need, whatever their instructors may think on the subject, to be earnestly and affectionately commended to the grace of God. They need the prayers of all, who have an interest at the throne of grace, that as they go forth into the world, and become more exposed to its manifold temptations, they may be preserved from sin, and sanctified by the Word and Spirit of God, made blessings to the church and the world, and prepared for endless happiness and glory.

Such, then, is the melancholy view of this important Seminary; which contains hundreds of promising youths, who are hereafter to act a conspicuous part in the important business of life. The most superficial observer must see, that such a seminary is the very heart of the commonwealth; every pulse it beats, if it be diseased, will send poisonous blood to the very extremities of the body politic. Let Christian parents look well to this. The men that raised up the College, and made it the glory of our western world, were men who consecrated it "to Christ and the church." To them belongs the praise of making it what it has been. But it is no longer what

it once was. The lustre of science still shines, but the Sun of Christianity is eclipsed. Young men leave the place now, not with hosannas in their mouths to the Son of David; but with burning zeal to propagate the new philosophy. Does the parent, who bows the knee to Jesus, wish to have his son deny the Lord that bought him? If not, let him well reflect what desti nation he gives him, to be taught the principles of religion as well as science.

If the advocates for the present administration of the College are displeased with these remarks, they must thank Mr. Belsham for having elicited them. We never took our pen with greater caution, nor with a more imperious sense of duty.

We have done with the History of the progress of Unitarianism; but there are some incidental points in the pamphlet before us, which it will be prop. er to notice.

The manner, in which Unitarianism is propagated, deserves a few moments attention. Dr. Freeman, as has been seen already, describes certain cautious characters, "who content themselves with leading their hearers, by a course of rational but prudent sermons, gradually and insensibly to embrace" Unitarianism. Though Dr. F. does not entirely approve this mode; "yet," says he, "it produces good effects."

Mr. Belsham has inserted in his work, (pp. 38-41 of the pamphlet,) a very "curious" letter, to use his own epithet; but has not told us who was the writer of it. We recommend this letter to our readers, as one

the truths of the Gospel to be of infinite importance, and still conceals them, is incompatible either with fidelity or integrity. We appeal to the community at large, whether it is not a notorious fact, that candidates for the ministry, of the liberal party, generally conceal their religious opinions; and that they do this with particular care, when there is a prospect, or a hope, of their being settled over orthodox churches? We ask, also, whether it is not a notorious fact, that candidates of the orthodox school generally avow their religious opinions with the utmost frankness, and that they take particular care to do so, when there is a prospect of their being settled over churches and congregations, which are supposed to have a leaning towards modern liberality? A child can draw the inference; especially when informed, that inducements of a worldly nature would often be quite as great in the latter class of cases as in the former.

We know indeed, that modesty is the plea of these negative preachers! They do not wish to be over-confident! But let us see them undisguised; look at them in Mr. Belsham's pamphlet; and judge of this modesty and want of confidence in their own opin

ions.

"Unitarianism," says Mr. Wells, "consists rather in not believing." Yes, in not believing the doctrines of the Gospel; but not in having no creed. Some Unitarians are, indeed of this sort. They are universal skep tics, respecting every proposition that relates to Christianity. But most have a creed. What that is, we have seen from the

hand of the ingenuous Mr. Belsham; who, whatever other faults he has, is certainly not often chargeable with the faults of tergiversation and duplicity.

Of the manner in which Unitarianism is taught in Harvard College, Mr. Wells has given us a description in the first paragraph of his letter, to which the reader will please to refer. This accords, to be sure, very well with the accounts which we have. often received, of the manner of instruction in divinity, at present, in that University. System in instruction, as a positive entity, is indeed sufficiently remote from the "direction" of the Instructors; but that religion, "which consists in not believing," is taught by a well concerted and uniformly executed plan of negatives. All systems but Unitarianism are openly, or secretly, impugned or ridiculed, while the "not believing" religion is dexterously substituted in their place.

We unite most heartily with Mr. Belsham, on the subject of propagating Unitarianism, in the wish to see all who are truly Unitarians openly such,' and that they would teach the doctrines of their creed, "as well as prac tise the rites of Unitarian worship." p. 41.

Let every honest man look at the above picture of Unitarianism, drawn by the leaders themselves. Hear Mr. Wells once more, on the spread of these principles. "Its tenets," (those of Unitarianism,) "have spread very extensively in New England, but I believe there is only one church professedly Unitarian." p. 44. Indeed! And are these the true representatives