the faith of his future years, as for one age to prescribe the faith of a succeeding age, and for the same reasons, he may in his youth state an opinion in unambiguous terms, and with perfect sincerity, which, if he still hold, he cannot state in the same terms ten years after. The opinion may be substantially the same, and yet have such a bearing upon some other opinion, or may be so modified by some other opinion, that the same form of words may not express it, fully, or even correctly."

3

Much has been written, and written well; on the whole subject of creeds, on the presumption of all attempts to impose them, and their futility to produce an accordance in faith. But we have seldom seen better things, or more fitly spoken to this point, than in this little treatise. And did our limits permit we should gladly introduce to our readers some other thoughts of this accomplished author, well worthy of their attentive perusal, on subjects connected with the peculiar doctrines or practices of the Poman Church, whose members she addresses, and in which with great strength of argument, beauty and eloquence of expression, she exposes what she believes to be their error, and recommends what she has herself embraced as the christian truth. It is gratifying to find such just and discriminating views of delicate and earnestly disputed points of theology, from the pen of a lady. The spirit, too, in which they are maintained is altogether worthy of the doctrines taught, modest, yet decided, serious, charitable, and kind. We have recently had occasion to commend the same spirit as exhibited in another theological work just published by a distinguished lady * in her view of the general tenor of the New-Testament

Miss Joanna Baillie; for a brief notice of whose late work, see Advocate for August.

regarding the nature and dignity of Jesus Christ.' We confess we have involuntarily contrasted it in our thoughts with the bold, and did not our respect for the author's sex forbid, we should say audacious speculations, recently vented in a book, written by the principal of a Female Seminary in Hartford, and intended for the use, privately it would seem, of the young pupils of that Institution. As the work has not been published, we will so far respect the wishes of the writer as to forbear the criticisms, which in a theological view it richly merits. Yet this we must say, that since the days of An Hutchinson, who troubled the churches with her notions nearly two centuries ago, we have not heard of more crude or indefensible dogmas, than are contained in just a single chapter of that book. It was intended, and we know not but it is still used, in the instruction of the children under Miss Beecher's care. It teaches, that there are three distinct Deities, or Gods; and connects with this absurd.ty other speculations, touching the atonement by Christ, and the moral government of God, revolting to all just and filial conceptions of his paternal character.

f

We trust, that the rebukes the author has received at the hands not of Unitarians, for we are not bound to vindicate the doctrine of the Trinity from any, even of the most revolting forms in which ignorance or presumption may array it but of those who profess to be zealous for sound doctrine, may admonish this lady not to attempt to be wise above what is written. But if, notwithstanding, she should again indulge in such theological speculations, we must take freedom to recommend to her the little work of Miss Baillie, and

specially these pages of Miss Martineau. For in both these she will find an example of the modesty, which is always graceful in her sex, of the reverence, too, and fear which become us all, whether male or female, angels or men, when we presume to speculate upon the nature and attributes of the HOLY ONE.'

P.

UNITARIAN

ORDINATIONS.

July 20. Mr George Nichols of the Cambridge Theological School, ordained, in the University Chapel, as Minister of the Independent Congregational church in Meadville, Pa. Introductory Prayer by Professor Palfrey; Reading of the Scriptures, by Mr Newell of Cambridge; Sermon, by Mr Furness of Philadelphia; Ordaining Prayer, by Mr Colman of Salem; Charge, by Dr Ware; Right Hand of Fellowship, by Mr Putnam of Roxbury; Concluding Prayer by Professor Ware Jr.

Aug. 3. Mr Thomas B. Fox, of the Theological School at Cambridge, ordained Pastor of the First Congregational Church and Society in Newburyport. Introductory Prayer, by Mr Putnam of Roxbury; Reading of the Scriptures, by Mr Goodwin of Concord; Sermon, by Dr Lowell of Boston; Ordaining Prayer, by Dr Pierce of Brookline; Right Hand of Fellowship, by Mr Hedge of West Cambridge; Address to the Society, by Mr Francis of Watertown ; Concluding Prayer, by Mr Damon of Amesbury.

There are two reasons which I would urge in favor of secret prayer; one is, that it belongs to the nature, and the other, that it belongs to the discipline of the Christian Religion.

I. First, Private devotion is agreeable to the genius of christianity. It naturally results from that kind of religion which is taught in the New Testament.

It ought to be continually remembered, that our Saviour ever gave an entire preference to the silent, unobtrusive, humble virtues. He came into the world, not to build up a splendid hierarchy, nor to impose a burdensome ritual, but to teach men in truth and sincerity to love one another, and with deep devotion to worship their Maker; to teach them that their happiness was in God; to imbue them with the thorough conviction, that that place, and that hour are the happiest which admit them to the nearest communion with God, and the most uninterrupted contemplation of him.

This spirit, this design, this genius of his religion, Jesus himself often exemplified in retiring to solitary places, to spend whole nights in prayer. Such was his mission and his example; and his religion in its nature, in its tendency is correspondent to them. It is eminently spiritual. It is a dealing with the heart. It involves, as a part of it, much reflection, much concern about the state of the heart, much self-examination. It impels those who feel it, to a secret communing with themselves. It will not allow the mind to assume a false and artificial character, nor to be ignorant of what its real character is.

There is another quality of our religion, that makes it highly congenial with private devotion. It leads every human being, who experiences its influence, to feel that in regard to his great interests he stands alone, that he must do this work for himself, that no being on earth can materially help him, that however others may lay considerations before him, these can be made useful only by his single, solitary reflections; no one can be virtuous or holy for him. To gain devout habits of mind, to govern his passions, to withstand all that is evil, to cherish all that is good, this is his own work. Heaven and earth cannot help him without his own endeavors. He perceives, he feels that it is so; and this feeling impels him to a secret communion with God, and a personal approach to him. He seeks the presence of God for himself; he meditates alone. He is alone in his relation to God, in his sins, in his necessities, in his weaknesses: and he would be alone in prayer. No one can feel them as he does, and no one can pray in relation to them as he can. He needs divine aid, guidance, and consola