violent passions which disturb the equilibrium of the intellect, and thus render it incapable of systematic or permanent effort. He concentrates all the energies of the soul on the noblest, the most fruitful, the most interesting objects. He presents the great truths which relate to the spirit, to God, and to eternity, as the subjects of contemplation and investigation; and (as the mind cannot but partake in some degree of the attributes of its usual topics of thought,) he forms it to an ever-increasing resemblance to its divine Source and Prototype. Where do we behold greater mental power or higher mental elevation than in St. Paul? But we have no reason to suppose his intellectual endowments thus preeminent, when he was a zealous persecutor of the church of Christ. He gives us the secret of his greatness, when he says, "This one thing I do: forgetting those things which are behind, and reaching forth unto those things which are before, I press towards the mark, for the prize of the high calling of God in Christ Jesus." "This one thing I do." It was this concentration of purpose and effort for a noble and worthy object that added strength and vigour to his mind. And since his day, who have displayed the greatest mental power? Has it not been Christian patriots, philanthropists, and martyrs? And why has it been so? Simply because, whatever they have done, they have had constantly before them one prime object of pursuit, to which they have immediately or indirectly consecrated all their powers and efforts, because they have had the noblest themes of contemplation, the highest sphere of duty, the strongest motives to vigorous and persevering exertion. And if Christianity thus developes, concentrates, and perfects the powers of the mind, it is surely adapted to man as an intellectual being.

Finally, man is a moral being. He is capable of choosing for himself a standard of action, and of regulating his conduct by it. Christ does not confound moral distinctions, and content himself with requiring mental assent to his doctrines or the mechanical performance of unmeaning ceremonies. He establishes a safe and immutable standard of action, that is, the will of God as made known by nature, Providence, and revelation. This is a test by which we have the means of trying every moral quality, habit, and action. For God has not left himself without a witness in nature; the course of his Providence distinctly shows what modes of conduct meet his approbation, and what, his displeasure; and the commands and prohibitions of his revealed word extend to every department

of human life. Christ has also sanctioned this, standard of action, by showing that adherence to it is the means of obtaining true, permanent, eternal happiness, while he who departs from it sins against his nature, his happiness, his soul. And, above all, he has given the heart-stricken penitent the hope of pardon and acceptance from a Father who receives from his frail children contrition and sincerity in lieu of perfect obediNow what man, in a moral point of view, most needed was a perfect, immutable, universal standard of action, such moral sanctions as should make virtue every man's highest interest, and the hope of pardon for past offences upon repentance and reformation. And Christianity, by supplying this standard, these sanctions, this blessed hope, evinces its adaptation to man's moral nature.

ence.

Thus have we seen that Christianity is alike adapted to man's nature and wants as a sensual, social, intellectual, and moral being. But human nature is one and the same everywhere; it everywhere exhibits the same frailties and feels the same wants. And therefore Christianity, so far as regards its adaptation, to that nature, and its power of remedying those frailties and supplying those wants,, is fitted to become a universal religion.

But in an inquiry of this kind, we should consider the circumstances in which man is placed as well as his abstract nature. And this leads us to remark,

II. Secondly, that Christianity is fitted to become a universal religion, because it is adapted to all the varieties of external situation in which man can be placed.

The fanciful systems of Greek and Roman mythology could be embraced only by a nation of painters, sculptors, and architects. The loathsome objects of Egyptian reverence none but a resident of Egypt could worship. The Hindoo must live near enough to the Ganges to wash in its purifying stream,. or he lives and dies in his sins. The worshipper of the god who requires the slaughter of flocks and herds can live only in a pastoral region; nor could a tribe of Nomades embrace a religion which demands the presentation of first-fruits or frequent libations of wine and oil. The Jewish religion commanded all its professors to appear at the temple in Jerusalem three times a year, and to maintain perpetually the daily, weekly, and annual sacrifices; and now that Jerusalem is deserted, that the temple is level with the ground, that the daily oblation has ceased,, there is not a man living, who, as to religion, has a right to call himself a Jew. Nor have the votaries

of these several systems ever professed to regard them as of universal design or adaptation. They have not even attributed anything like a universal supremacy to their gods. The Egyptian would not have ascribed a civil war in Italy to his pet crocodile, nor would the Roman have supposed Jupiter much concerned in a change of dynasty on the throne of the Ptolemies. The Hindoo owns Juggernaut as his country's and his own god; but thinks that a more powerful deity, even his tutelar divinity, gave to the Englishman his Indian conquests. It is doubtful whether even the ancient Jews believed their God Jehovah the only God, or whether they did not rather regard him as the greatest of gods.

But Christ revealed a God who protects and governs, not this or that nation, but all men, a God of impartial, universal benevolence,.-a God, who is everywhere present, and to whom acceptable worship may rise from every portion of the world. The simple rites which the gospel enjoins demand no peculiar soil or climate or state of society. Wherever there is a well, fountain, or river, there may the infant or the convert be initiated into the church of Christ. Wherever fellowdisciples can meet for a social repast, there may the Saviour's dying love be commemorated. Christianity enjoins no expensive or burdensome offering. The sympathizing heart and, where it can be extended, the liberal hand are its only acceptable oblations. It demands no pilgrimages, no pompous assemblies or solitary fasts. Wherever the Christian is, his God is with him, around him, within him. And whether by day or night, in the closet or the market-place, in silence or amid confusion, whenever and wherever he would offer praise or prayer, the supreme Object of praise, the Hearer of prayer will accept and answer. The gospel imposes no fatiguing and unprofitable round of ceremonies. Every man, who is industrious and faithful in his avocation, honest in his dealings, pure in his conversation, lives in the constant observance of the Christian ritual. It enjoins obedience to no difficult and complex code of laws. Its great law of love, love to God and man, all can understand, all can keep, all must keep if they would be happy. Its privileges, too, may be enjoyed by all of every nation, in every place. The divine protection is extended over all. The sun of God's favour may enlighten every mind. The influences of his spirit may pervade and sanctify every soul. The love of Jesus may be shed abroad in every heart. And wherever the Christian dies, whether on sea or on land, whether beneath

"

the torrid rays of the tropical sun or on the ice-bound shore of the Arctic ocean, whether in the bosom of his family or among strangers, Christ, the resurrection and the life, is waiting to receive him to heaven. In fine, the rites of Christianity may be observed, its duties discharged, and its privileges enjoyed, wherever be the home, the sojourn, or the death-bed of the believer. And this characteristic of our religion, as we have already observed, is one of those circumstances which eminently fit it to become a universal religion.

There is another important view of this subject, which must be reserved for the next number.

A. P. PEABODY.

Letters from the South. No. II.

Baltimore, Jan. 1st, 1834.

Since writing to you from New York, I have extended my tour to Washington, whence I have just returned to this city. My visit to the capital, as you may suppose, was not uninteresting. I heard enough of political talk, and, above the monotonous buzz of a thousand voices, the great depositequestion was continually sounding in my ears. But as

I was one of those "lookers-on in Venice," whose scanty knowledge enables them to see only the surface of things, I shall not trouble you with any crude and idle remarks on matters which the initiated in political science are alone at liberty to expound..

It has been my first object to discover the prospects of Unitarianism in the section of country through which I have passed. On comparing the accounts which I have received from various sources, I am compelled to say that its prospects are small-I mean regularly organized Unitarianism, as it exists at the north. Mr. Furness's congregation at Philadelphia is large the church is full. But then the society is composed almost wholly of New-Englanders and Englishmen, who were Unitarians previously. No converts, I believe, have been made from the home-population of the city, except

118 Prospects of Unitarianism in the Middle States. [March,.

a few from the liberal among the Friends. Mr. Burnap's society in this city is most respectable in its character and considerable as to its numbers, and grows slowly; but then it is principally composed of emigrants. from the north. Mr.. Palfrey's in Washington is a good society, but not large; and, like Mr. Furness's, is composed of New-Englanders and Eng-lishmen. The great barrier to the reception of Unitarianism, all along, is the extreme bigotry, prejudice, and ignorance everywhere built up against it. I was prepared to find a good deal of this, but not so much as I have lately heard of. I could tell you some anecdotes to the point,,which would surprise some of our friends at home, though they would not wear a strange aspect to yourself. But I shall avoid what might, perhaps, be called gossip. The great object (and it is a very difficult one to accomplish,) is to bring people within the sphere of your influence, that you may tell them what Unitarianism is; then you may do well enough. But what can you expect, when thousands of intelligent people are filled with notions of our views of Christianity, so utterly unlike the reality and so ludicrous, that you can hardly believe them to be serious when they tell them to you, and so prejudiced that a lover of music would think it quite unsafe to attend an oratorio in a Unitarian church on an evening at a reasonable distance from the Sabbath, and when the influence of an ignorant and bigoted clergy-ignorant as regards our faith-is so great? Were you to go among the Orthodox of this community, perhaps five out of every ten persons you might meet would be surprised and shocked to. learn that we even profess to draw our faith from the Bible. Their only notions about us are that we are a sort of monsters, who do not believe in Jesus Christ.-A very intelligent layman,, who has at heart the prosperity of the great cause of truth and righteousness, said to me to-day," Little or nothing can be accomplished towards converting the indigenous population of the south, unless you bring the strongest minds, which perforce shall bear down all opposition; or else, preachers of a fervid eloquence, suited to the taste of the people. The cool, unimpassioned style and manner of the north will not do. It might do, perhaps, if you had people already before you. As it is, the great object is to bring them within your influence." This can be done only by a striking style, which, to use an old phrase, not, however, just what I want," will make a noise." Besides the causes I have mentioned, and another great one, the want of a spirit of free inquiry, I should not omit to mention fashion, which, especially as regards the young, often stands in the way of good influences.