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ism originate Bible, Tract, Education, Missionary, Sabbath school, Bethel, or Prison Discipline Societies? All these originated in England and America among "the saints," as they are deridingly called in the former country, and here too by a preacher of some note, and, what is more, they are so called in the Bible. Now if "the saints of the Most High God," might naturally be supposed to take a leading interest in building up the moral kingdom of God, it is only a question of fact, as to whom those saints are, who lead in the benevolent Christian efforts of the day? Bible societies, however they may have originated, unite now all among us who profess to believe the scriptures to be from God. But look at missionary societies. All the principal denominations, holding the head Christ Jesus, the Lord of glory, crucified for sinful man, have established and are extending their missions. Not only Orthodox Congregationalists and Presbyterians, but the Baptists, Methodists, Episcopalians, all are active to make known a Saviour's dying love, and to extend his kingdom. What have all the preaching, and writing, and discussion of Unitarians amounted to on this subject, in Boston? Is there a single Unitarian clergyman found ready to go to Calcutta, with its numerous Christian population and civilized society? Is there one that will quit his home and his fire-side, to lend a helping hand to the great oriental philosopher, Rammohun Roy, in his attempt to destroy paganism, and introduce pure Christianity? Are Unitarian ministers in such demand at home, that not one can be spared? Is there no call for Orthodox clergymen from the north and the south, from the east and the west? Are Unitarians ignorant of the first principle of Orthodox benevolence," there is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty"? Who will go to New Holland, to Borneo, to Ava? Who will take up his shivering

abode among the Greenlanders? Who will brave the burning sun of the tropics, and the scorching sands of Africa? Who will cast from him the recollections of civilized life, for the cabin of the Hottentot; the charms of elegant society, and the attractions of literature and cultivated taste, for the wigwam of the Osage or the Choctaw? Who will give up the security of Boston, for a dungeon in Ava or in Beyroot? If missionaries are to go to such places, thus putting in jeopardy their lives, not knowing what things shall befall them, apprehensive of bonds and imprisonment, yet not counting their lives dear to them, so that they may win Christ and be found in him, so that his name may be preached to every creature, they must be sought at Andover and not at Cambridge; among the Moravians, the Baptists, the Methodists, or Evangelical Churchmen, but never, No, NEVER, among Unitarians. Will you explain this in connexion with the parting command of Christ? Surely the Unitarians of the United States, if not as numerous, are at least as able to support missionaries as the Moravians. What cultivated rational divine ever sold himself into slavery, that he might have the opportunity of preaching Christ to his fellow man, as some Wesleyan Methodists have done in the West Indies? These are the men "who count all things but loss," for the excellency of the knowledge of Christ Jesus their Lord. Which now is the true original gospel, published by Christ and his apostles, that which originates and sustains such efforts, or that which looks coldly on, finds fault if there happen to be something either faulty or thought to be so, attempts to do something itself, but is paralysed in its first step, and, with all its boasted wealth, and numbers, and talent, and disinterested generosity, in Europe and Asia and America combined, can only support one missionary on heathen ground, and he, an indi

vidual at first sent forth by the Orthodox themselves? The first Unitarian missionary remains yet to be sent out.*

Pause now, in view of this matter-of-fact mode of inquiry as to the original, heaven-published gospel. Unitarianism, in none of its protean shapes, still less in its Socinian or Humanitarian form, ever went forth to civilize and christianize the heathen. In books and theory, they may speculate what they will about the simplicity of their faith, and the efficiency of truth in the Unitarian form, but facts, facts, are wanted to substantiate theory, and verify assertion. The Orthodox faith is here based on the surest philosophy, supported by indisputable facts, a species of irrefragable argument. Let the islands of the Pacific, as described by Cook and by intelligent impartial voyagers now, bear testimony to this. Unitarians may imagine and propose the most scientific mission, with all the apparatus of Greenwich, if they please; they may have the telescope of Herschel and a solar miscroscope ; they may add to these the alembics, deflagrators, and retorts of Davy; and what will it all amount to? The Gospel of Christ is foolishness to man, yet it is mighty through God. Here is the Unitarian error. They overlook the agent, who gives efficiency to means, and blesses, not the wisdom of words, but the words of heavenly wisdom. "Not by might, nor by power, but by my Spirit saith the Lord." Witness Brainerd, with his Bible only, preaching, through an ignorant Indian interpreter, to the savages, and say, would the National Institute, with all their philosophical apparatus, have brought these stoics of the woods to weep and cry out "what shall we do to be saved?" Those who, unlike "the English traveller," wish to philosophize deeply, as to the cause of the revi

* If, according to a recent Unitarian publication, "the apostle Paul" was "a Unitarian,” he remains to this day not only without an equal, but without a successor.

vals of religion in America, would find here matter for solemn thought. Was it Brainerd, or the Spirit of God attending Brainerd's ministrations, that humbled the haughty savage, and caused the fearless lords of the crea tion to weep for their sins, and to cry to the Lamb of God to wash away their sins, and save their souls? Let rational Christianity answer this.

But, perhaps, you will tell me, Unitarians have now their missionary society. True, they have, and their tract society also. And what think you they will accomplish? Is it man or God, that will convert the world? If God is to do this great work, man is no doubt to be the instrument. How then is man to effect it? Preaching, the press, education will do much. But is not the secret of missionary effort and success to be found in a spirit of prayer? Throughout the world, on the first Monday of every month those that worship Christ and sing hymns to him, "Quasi Deo," unite to pray to him, the Lord of the harvest, that he would send forth more laborers into his vineyard, and gather in speedily an abundant harvest. Is there any such thing in existence, or was it ever conceived by any of the party, to establish a Unitarian monthly concert of prayer? If God be a hearer of prayer and "will be inquired of" as to the spiritual blessings he bestows, and Unitarianism be of a more elevated, purer and more spiritual nature than the Evangelical faith, is it not strange beyond the bounds of ordinary strangeness, that the one class are thus united, persevering, importunate in prayer, while the other class think or act as though they thought a passing Sabbath day's remembrance quite sufficient?

This ungodly world, my dear sir, is not to be brought back to allegiance to God by smooth periods, nor gentle names, nor soft, endearing epithets, nor by professions of an enlarged (but undiscriminating) charity. The time has come when the Spirit of God is lifting up a standard here,

on the spot early trod by the Pilgrims, watered by their tears, hallowed by their prayers, and still "sacred to their memory." Abroad, the vials of God's wrath would seem about to be emptied on nominal and anti-christian powers. The false prophet trembles on his throne; Babylon is shaken; a mighty angel is flying through the heavens, preaching the gospel to all people, "the kingdoms of this world are about to become the kingdom of our Lord and of his Christ." What has Unitarianism to do with these great events? It has had nothing to do with them, it will have nothing to do with them. It will itself soon pass away, and leave not a wreck, not a memento, behind.

The wheel of the divine government is rolling forward the divine purposes. The simple question for each one to consider is, will you lend your feeble aid in impelling it forward, or oppose its progress, and be crushed beneath its weight? Unitarianism is not the faith once delivered to the saints. Its foundation is rotten. There is a stone, a tried stone, rejected of old by the builders, which will afford a sure foundation. Fly to that before it be too late. Based on the rock of ages, you may resemble Knox, "who feared not the face of clay;" with Luther you may go forth to any duty, "though the devils be as thick as the tiles upon the houses;" "fearing God, you need have no other fear."

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