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be frittered away into three unmeaning distinctions; into sounds signifying nothing; or they are three conscious agents, who cannot, by any human art or metaphysical device, be made to coalesce into one being: who cannot be really viewed as one mind, having one consciousness and one will. Now a religious system, the cardinal principle of which offends the understanding, very naturally conforms itself throughout to this prominent feature, and becomes prevalently irrational. He who is compelled to defend his faith in any particular, by the plea, that human reason is so depraved through the fall, as to be an inadequate judge of religion, and that God is honoured by our reception of what shocks the intellect, seems to have no defence left against accumulated absurdities. According to these principles, the fanatic who exclaimed, “I believe, because it is impossible,” had a fair title to canonization. Reason is too godlike a faculty, to be insulted with impunity. Accordingly, Trinitarianism, as we have seen, links itself with several degrading errors; and its most natural alliance is with Calvinism, that cruel faith, which, stripping God of mercy and man of power, has made Christianity an instrument of torture to the timid, and an object of doubt or scorn to hardier spirits. I repeat it, a doctrine which violates reason like the Trinity, prepares its advocates, in proportion as it is incorporated into the mind, for worse and worse delusions. It breaks down the distinctions and barriers between truth and falsehood. It creates a diseased taste for prodigies, fictions and exaggerations, for startling mysteries, and wild dreams of enthusiasm. It destroys the relish for the simple, chaste, serene beauties of truth. Especially when the prostration of understanding is taught as an act of piety, we cannot wonder, that the grossest superstitions should be devoured, and that the credulity of the multitude should keep pace with the forgeries of imposture and fanaticism. The history of the church is the best comment on the effects of divorcing reason from religion; and if the present age is disburdened of many of the superstitions under which Christianity and human nature groaned for ages, it owes its relief in no small degree to the reinstating of reason in her long violated rights. The injury to religion, from irrational doctrines when thoroughly believed, is immense. The human soul has a unity. Its various faculties are adapted to one another. One life pervades it; and its beauty, strength, and growth, depend on nothing so much, as on the harmony and joint action of all itsso To wound and degrade it in any of its powers, and especially in the noble and distinguishing power of reason, is to inflict on it universal injury. No notion is more false, than that the heart is to thrive by dwarfing the intellect; that perplexing doctrines are the best food for piety; that religion flourishes most luxuriantly in mists and darkness. Reason was given, for God as its great object; and for him it should be kept sacred, invigorated, clarified, protected from human usurpation, and inspired with a meek self-reverence. The soul never acts so effectually or joyfully, as when all its powers and affections conspire; as when thought and feeling, reason and sensibility, are called forth together by one great and kindling object. It will never devote itself to God with its whole energy, whilst its guiding faculty sees in him a being to shock and confound it. We want a harmony in our inward nature. We want a piety, which will join light

and fervour, and on which the intellectual power will look benignantly. We want religion to be so exhibited, that in the clearest moments of the intellect, its signatures of truth will grow brighter; that instead of tottering, it will gather strength and stability from the progress of the human mind. These wants we believe to be met by Unitarian Christianity, and therefore we prize it as the best friend of piety. I have thus stated the chief grounds, on which I rest the claim of Unitarianism to the honour of promoting an enlightened, profound, and

happy piety.

Am I now asked, why we prize our system, and why we build churches for its inculcation? If I may be allowed to express myself in the name of conscientious Unitarians, who apply their doctrine to their own hearts and lives, I would reply thus: We prize and would spread our views, because we believe that they reveal God to us in greater glory, and bring us nearer to him, than any other. We are conscious of a deep want, which the creation cannot supply, the want of a Perfect Being, on whom the strength of our love may be centred, and of an Almighty Father, in whom our weaknesses, imperfections, and sorrows may find resource; and such a Being and Father, Unitarian Christianity sets before us. For this we prize it above all price. We can part with every other good. We can endure the darkening of life's fairest prospects. But this bright, consoling doctrine of One God, even the Father, is dearer than life, and we cannot let it go. Through this faith, everything grows brighter to our view. Born of such a Parent, we esteem our existence an inestimable gift. We meet everywhere our Father, and his presence is as a sun shining on our path. We see him in his works, and hear his praise rising from every spot which we tread. We feel him near in our solitudes, and sometimes enjoy communion with him more tender than human friendship. We see him in our duties, and perform them more gladly, because they are the best tribute we can offer our Heavenly Benefactor. Even the consciousness of sin, mournful as it is, does not subvert our peace; for in the mercy of God, as made manifest in Jesus Christ, we see an inexhaustible fountain of strength, purity, and pardon, for all who, in filial reliance, seek these heavenly gifts.-Through this faith, we are conscious of a new benevolence springing up to our fellow-creatures, purer and more enlarged than natural affection. Towards all mankind we see a rich and free love flowing from the common Parent, and touched by this love, we are the friends of all. We compassionate the most guilty, and would win them back to God.—Through this faith, we receive the happiness of an ever enlarging hope. There is no good too vast for us to anticipate for the universe or for ourselves, from such a Father as we believe in. We hope from him, what we deem his greatest gift, even the gift of his own Spirit, and the happiness of advancing for ever in truth and virtue, in power and love, in union of mind with the Father and the Son.— We are told, indeed, that our faith will not prove an anchor in the last hour. But we have known those, whose departure it has brightened; and our experience of its power, in trial and peril, has proved it to be equal to all the wants of human nature. We doubt not, that to its sincere followers, death will be a transition to the calm, pure, joyful mansions prepared by Christ for his disciples. There we expect to


meet that great and good Deliverer. With the eye of faith, we already see him looking round him with celestial love on all of every name, who have imbibed his spirit. His spirit; his loyal and entire devotion to the will of his Heavenly Father; his universal, unconquerable benevolence, through which he freely gave from his pierced side his blood, his life for the salvation of the world; this divine love, and not creeds, and names, and forms, will then be found to attract his supreme regard. This spirit we trust to see in multitudes of every sect and name; and we trust, too, that they, who now reproach us, will at that day recognise, in the dreaded Unitarian, this ... badge of Christ, and .# bid him welcome to the joy of our common Lord.—I have thus stated the views with which we have reared this building. We desire to glorify God, to promote a purer, nobler, happier piety. Even if we err in doctrine, we think that these motives should shield us from reproach; should disarm that intolerance, which would exclude us from the church on earth, and from our Father's house in heaven. We end, as we began, by offering up this building to the Only Living and True God. We have erected it amidst our private habitations, as a remembrancer of our Creator. We have reared it in this busy city, as a retreat for Y. meditation and prayer. We dedicate it to the King and Father Eternal, the King of kings and Lord of lords, We dedicate it to his Unity, to his unrivalled and undivided Majesty. We dedicate it to the praise of his free, unbought, unmerited grace. We dedicate it to Jesus Christ, to the memory of his love, to the celebration of his divine virtue, to the preaching of that truth, which he sealed with blood. We dedicate it to the Holy Spirit, to the sanctifying influence of God, to those celestial emanations of light and strength, which visit and refresh the devout mind. We dedicate it to prayers and praises, which we trust will be continued and perfected in heaven. We dedicate it to social worship, to Christian intercourse, to the communion of saints. We dedicate it to the cause of pure morals, of public order, of temperance, uprightness, and general good will. We dedicate it to Christian admonition, to those warnings, remonstrances, and earnest and tender persuasions, by which the sinner may be arrested, and brought back to God. We dedicate it to Christian consolation, to those truths which assuage sorrow, animate penitence, and lighten the load of human anxiety and fear. We dedicate it to the doctrine of Immortality, to sublime and joyful hopes which reach beyond the grave. In a word, we dedicate it to the great work of perfecting the human soul, and fitting it for nearer approach to its Author. Here may heart meet heart. Here may man meet God. From this place may the song of praise, the ascription of i. the sigh of penitence, the prayer for grace, and the holy resolve, ascend as fragrant incense to Heaven; and through many generations, may parents bequeath to their children this house, as a sacred spot, where God had “lifted upon them his countenance,” and given them pledges of his everlasting love.





Boston, 1828.

2 TIMOTHY i. 7: “For God bath not given us the spirit of fear; but of power, and

of love, and of a sound mind."

Why was Christianity given? Why did Christ seal it with his blood? Why is it to be preached? What is the great happiness it confers ? What is the chief blessing for which it is to be prized? What is its pre-eminent glory, its first claim on the gratitude of mankind? These are great questions. I wish to answer them plainly, according to the light and ability which God has given me. I read the answer to them in the text. There I learn the great good which God confers through Jesus Christ. “ He hath given us, not the spirit of fear, but of power, and of love, and of a sound mind.” The glory of Christianity is, the pure and lofty action which it communicates to the human mind. It does not breathe a timid, abject spirit. If it did, it would deserve no praise. It gives power, energy, courage, constancy to the will; love, disinterestedness, enlarged affection to the heart; soundness, clearness, and vigour to the understanding. It rescues him who receives it from sin, from the sway of the passions ; gives him the full and free use of his best powers; brings out and brightens the divine image in which he was created; and in this way, not only bestows the promise, but the beginning of heaven. This is the excellence of Christianity.

This subject I propose to illustrate. Let me begin it with one remark, which I would willingly avoid, but which seems to me to be demanded by the circumstances in which I am placed. I beg you to remember, that in this discourse I speak in my own name, and in no other. I am not giving you the opinions of any sect or body of men, but my own. I hold myself alone responsible for what I utter. Let none listen to me for the purpose of learning what others think. I indeed belong to that class of Christians, who are distinguished by believing that there is one God, even the Father, and that Jesus Christ is not this one God, but his dependent and obedient Son. But my accordance with these is far from being universal, nor have I any desire to extend it. What other

men believe, is to me of little moment. Their arguments I gratefully hear. Their conclusions I am free to receive or reject. I have no anxiety to wear the livery of any party. I indeed take cheerfully the name of a Unitarian, because unwearied efforts are used to raise against it a popular cry; and I have not so learned Christ, as to shrink from reproaches cast on what I deem his truth. Were the mame more honoured, I should be glad to throw it off; for I fear the shackles which a party connexion imposes. I wish to regard myself as belonging, not to a sect, but to the community of free minds, of lovers of truth, of followers of Christ, both on earth and in heaven. I desire to escape the narrow walls of a particular church, and to live under the open sky, in the broad light, looking far and wide, seeing with my own eyes, hearing with my own ears, and following truth meekly, but resolutely, however arduous or solitary be the path in which she leads. I am, then, no organ of a sect, but speak from myself alone; and I thank God that I live at a time, and under circumstances, which make it my duty to lay open my whole mind with freedom and simplicity. I began with asking, What is the main design and glory of Christianity ? and I repeat the answer, that its design is to give, not a spirit of fear, but of power, of love, and of a sound mind. In this its glory chiefly consists. In other words, the influence which it is intended to exert on the human mind, constitutes its supreme honour and happiness. Christ is a great Saviour, as he redeems or sets free the mind, cleansing it from evil, breathing into it the love of virtue, calling forth its noblest faculties and affections, enduing it with moral power, restoring it to order, health and liberty. Such was his great aim. To illustrate these views will be the object of the present discourse. In reading the New Testament, I everywhere meet the end here ascribed to Jesus Christ. He came, as I am there taught, not to be an outward, but inward deliverer; not to rear an outward throne, but to establish his kingdom within us. He came, according to the express language and plain import of the sacred writers, “to save us from sin,” “to bless us by turning us from our iniquities,” “to redeem us” from corruptions “handed down by tradition,” to form “a glorious and spotless church” or community, to “create us anew after the image of • God,” to make us by his “promises partakers of a divine nature,” and to give us pardon and heaven by calling us to repentance and a growing virtue. In reading the New Testament, I everywhere learn, that Christ lived, taught, died, and rose again, to exert a purifying and ennobling influence on the human character; to make us victorious over sin, over ourselves, over peril and pain; to join us to God by filial love, and above all, by likeness of nature, by participation of his spirit. This is plainly laid down in the New Testament as the supreme end of Christ. Let me now ask, Can a nobler end be ascribed to Jesus? I affirm, that there is, and can be no greater work on earth, than to purify the soul from evil, and to kindle in it new light, life, energy, and love. I maintain, that the true measure of the glory of a religion, is to be found in the spirit and power which it communicates to its disciples. . This is one of the plain teachings of reason. The chief blessing to an intelligent being, that which makes all other blessings poor, is the improvement of his own mind. Man is glorious and happy, not by what he has, but by what he is. He can receive nothing better or nobler than the

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