and prospered." During the sermon, Mr. L., in a solemn and impressive manner, dedicated the building to the service of the One Living and True God. The service concluded with the admired anthem, "Strike the cymbals," &c. In the evening, after prayers and hymns, Mr. Eddowes, of Philadelphia, preached from John v. 23: "That all men should honour the Son even as they honour the Father;"-convincingly shewing from the Scriptures what kind of honour is due to the Saviour as the Messenger of God to men; and what supreme worship and homage are reserved exclusively for the Father who sent him. The evening service closed with the anthem, "Grateful notes and solemn praise," &c. To speak of the discourse of the Rev. Mr. Little as it deserves, would not fail to be accounted flattery: the prominent features of it were calculated to shew that the Christian religion, like the Jewish in the days of Hezekiah, had been grossly corrupted and perverted in almost all respects: the objects of divine worship had been greatly multiplied: the idea of one holy, just and good God almost oblite rated from the Christian world: and a system of corrupt, priestly government, where every crime might have been commuted for wealth, substituted instead of the divine morality taught by Jesus Christ. In this time of terrible mental darkness rose John Knox, Martin Luther and John Calvin, who from their bold characters and convincing reasoning effected a comparatively great reformation in the Church, cousidering the age in which they lived; but much remaius yet to be done before all the rubbish which the bigots of the dark had heaped on the fair Christian fabric, can be entirely removed. A correct translation of the Bible, with the light of increasing science, he recommended as the best means of bringing back the Christian Church to its original simple state, as in the days of the Apostles. With regard to the musical performances, they were seldom if ever equalled in this city on a similar occasion; and though all the performers deserve praise, yet much of the credit is due to the excellent arrangement made for that purpose by Mr. P. Mauro of this place. The building was erected under the superintendence of Mr. Bulfinch, Architect of the Capitol: it is spacious, convenient, well lighted, airy, with a handsome ceiling, and reflects much credit on him and on the Committee, who in so able and skilful a manner procured the funds for completing this expensive but excellent and useful undertaking. CORRESPONDENCE. Communications have been received from Messrs. Thomas Foster and F. Boardman; from Mrs. Hughes; and from H. W.; Amicus; κ. T. a.; Philalethes; and S. C. "A Female Correspondent" will, we expect, receive a practical answer to her inquiry in the next Number, when we hope to be able to insert some account of the proceedings of the "Protestant Society." A. V.'s paper is returned according to his directions. MUSIC PLATE in the last Number. Through an inadvertence in the Engraving of the Music in the last number, it was omitted to be stated that it was composed by a LADY for the Hymn by Mr. BOWRING, inserted p. 372, and sung at the Unitarian Fund Anniversary in Parliament-Court Chapel, May 29th. ERRATA. Page 360, col. 2, last line but one, dele his. Page 361, col. 1, line 4, for " regular," read irregular. THE Monthly Repository. No. CC.] AUGUST, 1822. Unitarianism in the United States of America. A SENSIBLE and canted to The spondent has contributed to The Christian Observer some letters from America. One of these gives an account of the lamentable spread of Unitarianism in the United States. Coming from a Trinitarian, we esteem it in several respects valuable, and judge that our readers will be pleased to have it laid before them. It is verbatim as follows: "Salem, Feb. 24, 1821. "In my last, after giving you, I think, what you would consider an encouraging picture of the present state, and still more so of the future prospects, of religion in this country, I expressed my regret that Unitarianism had acquired so much influence, and promised to say more on the subjeet in my next. From all I can learn, it appears that Unitarian opinions have been entertained in New England for fifty years at least, and perhaps much longer. Generally speaking, however, they were not very openly avowed, till much more recently; some of those who held them concealing their sentiments because they were unpopular,―others, because they felt indifferent about them, and others, more reflecting and philosophical, because they conceived that their extension would be most effectually promoted at that particular time by reserve and caution. The first Unitarian congregation formed in America, was established in the King's Chapel soon after the Revolution. This was the chapel in which the Governor worshiped; but becoming afterwards private property, and the majority changing their sentiments, they expunged from the church prayers all allusion to Trinitarian doctrines, and openly denounced the Trinity. The minority of course retired. In 1792, an Unitarian congregation was formed at Portland, in the district of Maine; and another at Saco, a small town twenty miles further to the south. Both these congregations soon expired: but I regretted to find, when VOL. XVII. 3 N [Vol. XVII. at Portland last Sunday, that another congregation was established there, and that the legislature of the newlyelected State of Maine, who were then sitting, were debating on a bill which would have a tendency, (if, indeed, it were not one of its immediate objects,) to favour the extension of Unitarian sentiments. The sermon of the minister of the Episcopal Church which I attended, was on the duty of contending for the faith once delivered to the saints,' and had a specific reference to this bill. As Unitarian sentiments became more general, they were gradually avowed with less reserve; yet the pulpits of many ministers who were supposed to have imbibed them, gave no evidence of the fact, except that of omissions. This at length brought upon them the charge of insincerity from their more orthodox brethren. The imputation was repelled with warmth; and the public were left in great doubt as to the precise sentiments of many of their pastors. Dr. Morse, who had been the most prominent of those who publicly manifested their regret at the defection of their brethren from the common faith, was accused of misrepresentation; and the most candid felt it almost impossible to arrive at the real state of things. At this time, Dr. Morse happened to meet with Mr. Belsham's Life of Lindsay [Lindsey], in which he found his own representations borne out by letters and documents transmitted from Boston by the Unitarians themselves. These he strung together in the form of a pamphlet, under the title of American Unitarianism; or a Brief History of the Progress and present State of the Unitarian Churches in America; compiled from Documents and Information communicated by the Rev. James Freeman, D. D., and William Wells, Jun., Esq., of Boston, and from other Unitarian Gentlemen in this Country. By the Rev. T. Belsham, Essex Street, London. Extracted from,' &c. &c. This pamphlet was eagerly read, and produced a great sensation. It disclosed the actual state of things, brought the question to issue, and ranged in opposite ranks those advocates of conflicting sentiments who had hitherto been confusedly intermingled. A paper controversy has since been carried on at intervals, as particular circumstances or occasional excitement prompted; and both parties, as usual, claim the victory. In the mean time, however, Unitarianism has advanced; but although it is painful to see that it prevails to a considerable extent, Dr. Morse assured me that he did not believe that it was gaining ground at present. If the number of its advocates seems to have augmented during the last year or two, he was disposed to ascribe the apparent increase rather to a more open avowal of their sentiments by many who were Unitarians before, than to a more general conviction of the truth of Unitarianism.-Of the present numbers of the Unitarians, I can give you no idea. There are comparatively few, except in New England; and very few there, except in the towns on the coast. In Boston, I believe there are seven or eight congregations of Unitarians of different shades. In Baltimore, a splendid and costly Unitarian chapel was lately completed; but I was told that it is almost entirely mortgaged to the banks. In Philadelphia there is a small Unitarian chapel. In New York, a new Unitarian chapel, or what the orthodox consider as such, was opened while I was there, by Mr. Everett, the Professor of Divinity from Cambridge (Massachusetts). I was told it was numerously attended, as Mr. Everett has some reputation, but that it was generally rather frowned upon. As, however, those whom I heard speak of it, were among its strongest opponents, I know not how far to conclude that that was the case. The chapel was opened on a week-day, and the minister was said not to dwell at all on doctrinal points-a line of conduct you would anticipate from a sagacious advocate of his scheme. "But Boston is the head-quarters of Unitarianisin; and many of the Unitarians there are so amiable and so intelligent, possess so much practical kindness, and so many social virtues, -as to exert a powerful influence in favour of their opinions, and to shame many a narrow-minded, indolent professor of a purer faith; a faith which too many of us are apt to forget it is our duty to illustrate, as well as to maintain,-and to exhibit not merely as a dry system of restraint and prohibition, but as a source of the most generous incentives to excellence in all that is lovely and of good report. "There are many things in the situation of the respectable classes of society in Boston, which are calcu lated to promote the extension of Unitarianism. In the first place, the strong traces which still remain of those habits of order and morality which their religious forefathers left as a rich inheritance to the population of New England,-habits intrinsically valuable, and entitling the possessors to esteem, but rather apt, perhaps, to lull asleep any suspicion of error in the creed with which they are found connected. 2dly. A consciousness of literary superiority to the rest of the Union; an undue appreciation of talent in the estimate of character ; and an association adroitly established between liberality and Unitarianismall strengthened, if not produced, by proximity to the most celebrated university in the United States, where the principal professors are Unitarians, and the system, though ostensibly neutral, is Unitarian also. 3dly. A state of worldly case and comfort, in which the necessity of religious consolations is apt to be less strongly felt, and their foundation to be investigated with less trembling solicitude than under poverty and affliction. "I am not, however, without hopes that the tendency of these circumstances will be fully counteracted by a more auspicious influence; I mean, the influence of the warmer piety, the more evident spiritual-mindedness, the more obvious interest in religion, which characterize many who hold the opposite sentiments, and which give to their opinions a persuasive air of sincerity and truth. In fact, so naturally does a high degree of religious sensibility appear to result from correct and deep views of religious truth, that opinions which are seldom found in connexion with devotional fervour, seem to want one very important credential of their authenticity. Many Unitarianism in the United States of America. of the orthodox to whom I allude, are not only pious but learned, of irreproachable moral character and acknowledged liberality, and are engaged in a course of active efforts in their Master's cause. Among them are to be found all the most strenuous supporters of Bible Societies, Missionary Societies and Sunday-schools. Indeed, the American Missionary Society, you are aware, had its origin in this part of the country, where it still maintains its head-quarters, in the very focus of Unitarianism. All this is the more important, as New England is the "Officina Gentium" of America, and is destined to supply much of the population, and impress its own features strongly on the character of the new States. "With respect to the ministers, Mr. Dwight among the Congregationalists, and Dr. Jarvis among the Episcopalians, occupy stations of peculiar importance, and seem likely to effect much. The former is the son of Dr. Dwight, the late eminent Professor of Yale College, and is apparently of respectable talents and great activity. The latter is the son of Bishop Jarvis ; and I am disposed to believe the most learned, and, as respects most of the duties of his responsible office, the most accomplished Episcopal clergyman in America. He has a high standing in society, possesses great personal respectability, and was appointed some months since to the new and handsome Episcopal church in the most fashionable part of Boston. Many of the most respectable inhabitants of Boston have joined his congregation-not a few from Unitarian societies. Many families are divided in their religious sentiments; some of the members attending the Episcopal, others the Unitarian churches. "The most portentous feature in the history of the present state of Unitarianism in this country, is the strong hold it has obtained in Cambridge College, near Boston; the most extensive, and, in a literary point of view, the most respectable college in the Union; in which also a large proportion of the most influential persons of the nation are educated. Many parents are prevented by religious considerations from sending their children thither; but I wish I could say the objection was more general. This, 459 and perhaps Transylvania University SIR Hackney, July 17, 1822. THE subject of prosecutions for opinions has been so often and so ably discussed in your work, that it would be mere repetition to argue the question generally; but I cannot refrain from expressing surprise and mortification to find that several of the Jury who lately convicted Mrs. Wright for the publication of theological writings, are members of a sect who have the reputation of an enlightened liberality above their fellowchristians. Lamentable as the fact is, here are professing Unitarians become the instruments of a bigoted, cruel policy, and assisting in the suppression of religious liberty; engaged in crushing others who are ready to suffer and are suffering for opinions which in their judgment are best calculated to promote the happiness of mankind. Stigmatize their publications as blasphemy and calumny, if you please; it is blasphemy and calumny against the written doctrines and opinions of other men, and in branding honest objectors to Christianity (for so I am bound to consider Mrs. Wright and others) with an unhesitating sentence of guilt, and in consigning them to punishment, they have not only committed themselves and the Unitarian cause, but have excited feelings of sincere regret in every inheritor of the mild virtues of their great Master. No sooner, it will be said, do Unitarians breathe the air of religious freedom than they forget their long and arduous struggle with intolerance for their own emancipation, and take a ready part in riveting the chains of such as have still to contend for the same privileges. Conscious as I am, however, that an unqualified desire to put down opinions by force, (be they what they may,) is a charge which these very individuals would blush to have imputed to them, it would be unjust to impugn their motives. No; the bugbear that has alarmed and influenced them and other good men in times of persecution, has been a superstitious veneration for legal forms, and a dread of giving offence to intolerant oppressors and instigators. The spirit of the laws, therefore, which are asserted to be founded upon principles of Christian charity, is absorbed in technicalities through a slavish subserviency to the sinister perversions and sophistries of religious and legal bigots; for whatever intimate connexion the legis lature intended to establish between Christianity and the laws, and how firmly soever they would have grafted their religious enactments upon its principles, where are we to discover any traces of the humane liberality which is its true character, in their adminisLet conscientious Jurors ask themselves if Christ and his apostles ever instituted or enforced penal laws, or would have sheltered their doctrines under them. So completely at variance with these prosecutions were their doctrines and conduct, that they claimed to be subverters of the establishments of their day, which stood in need of such support. Judaism was part and parcel of the law of their land, as Christianity is said to be of ours, yet he did not scruple to expose its absurdities and to promulgate opposite opinions. True, he fell a victim to intolerant charges of blasphemy, such as now prevail; and, revolting as it may appear to those concerned in more recent condemnations, I can discover no difference in the cir tration ? cumstances which could have led a Jury of our day to interpose between Christ and his persecutors. The same influence and the same apprehensions would have operated and induced those who do not hesitate to contravene his direct precepts now, to have convicted the vilified Author of Christianity himself then, as an innovator and disturber of the public peace; for those they have condemned under laws professedly Christian, have been accused only of decrying one set of opinions and upholding others; in fact, of fol lowing his example. "But what could we do and how could we act otherwise," they exclaim, "bound as we were to be ruled by the law as it stands, and sworn to return a verdict according to evidence? We readily subscribe to the arguments used for the defence, and should rejoice if these prosecutions and restraints upon discussion were aban doned; but if persons will be so imprudent as to incur the penalties, we, as Jurymen, cannot be expected to follow the dictates of our feelings at the expense of our oaths." This is the kind of justification which has made many a worthy man lend himself to the vilest conspiracies against liberty, virtue and the religion of Christ; scarcely conscious that he is supporting a spurious Christianity by means the most unchristian. But the answer is plain. There is no inconsistency in adhering to the Jurors' oath, and construing the laws reasonably and justly as the laws of Christians. Be guided by your own understanding of the evidence, instead of allowing assumed tendencies and legal mysteries to distract and bewilder. Interpret the motives of the accused liberally and fairly. In short, do as you would be done unto; and whether the blasphemer be Jew or Pagan, deal with him as you would have those or ganized, systematic blasphemers, the Christian Missionaries, treated by the true believers of another faith. Try them by their motives, and let the malice charged against them appear incontestably, instead of convicting by inference and upon the judgment and injunctions of other men. Where there is not the most satisfactory proof of moral guilt, it is impossible a truly conscientious Juror can assent to a verdict of guilty. |