not as definite as they one day will be. This gospel is variously interpreted. It is preached in various forms. Christendom is parcelled out into various sects. When, therefore, we see a new house of worship reared, the question immediately rises, To what mode of teaching Christianity is it to be devoted? I need not tell you, my hearers, that this house has been built by that class of Christians, who are called Unitarians, and that the gospel will here be taught, as interpreted by that body of believers. This you all know; but perhaps all present have not attached a very precise meaning to the word, by which our particular views of Christianity are designated. Unitarianism has been made a term of so much reproach, and has been uttered in so many tones of alarm, horror, indignation, and scorn, that to many it gives only a vague impression of something monstrous, impious, unutterably perilous. To such, I would say, that this doctrine, which is considered by some, as the last and most perfect invention of Satan, the consummation of his blasphemies, the most cunning weapon ever forged in the fires of hell, amounts to this-That there is One God, even the Father; and that Jesus Christ is not this One God, but his son and messenger, who derived all his powers and glories from the Universal Parent, and who came into the world not to claim supreme homage for himself, but to carry up the soul to his Father, as the Only Divine Person, the Only Ultimate Object of religious worship. To us, this doctrine seems not to have steamed up

from hell, but to have descended from the throne of God, and to invite and attract us thither. To us it seems to come from the Scriptures, with a voice loud as the sound of many waters, and as articulate and clear as if Jesus, in a bodily form, were pronouncing it distinctly in our ears. To this doctrine, and to Christianity interpreted in consistency with it, we dedicate this building.

That we desire to propagate this doctrine, we do not conceal. It is a treasure, which we wish not to confine to ourselves, which we dare not lock

up in our own breasts. We regard it as given to

us for others as well as for ourselves. We should rejoice to spread it through this great city, to carry it into every dwelling, and to send it far and wide to the remotest settlements of our country. Am I asked, why we wish this diffusion? We dare not say, that we are in no degree influenced by sectarian feeling; for we see it raging around us, and we should be more than men, were we wholly to escape an epidemic passion. We do hope, however, that our main purpose and aim is not sectarian, but to promote a purer and nobler piety than now prevails. We are not induced to spread our opinions by the mere conviction that they are true; for there are many truths, historical, metaphysical, scientific, literary, which we have no anxiety to propagate. We regard them as the highest, most important, most efficient truths, and therefore demanding a firm testimony, and earnest efforts to make them known.

This

In thus speaking, we do not mean, that we regard our peculiar views as essential to salvation. Far from us be this spirit of exclusion, the very spirit of antichrist, the worst of all the delusions of popery and of protestantism. We hold nothing to be essential, but the simple and supreme dedication of the mind, heart, and life to God and to his will. inward and practical devotedness to the Supreme Being, we are assured, is attained and accepted under all the forms of Christianity. We believe, however, that it is favored by that truth which we maintain, as by no other system of faith. We regard Unitarianism as peculiarly the friend of inward, living, practical religion. For this we value it. For this we would spread it; and we desire none to embrace it, but such as shall seek and derive from it this celestial influence.

This character and property of Unitarian Christianity, its fitness to promote true, deep, and living piety, being our chief ground of attachment to it, and our chief motive for dedicating this house to its inculcation, I have thought proper to make this the topic of my present discourse. I do not propose to prove the truth of Unitarianism by scriptural authorities, for this argument would exceed the limits of a sermon, but to show its superior tendency to form an elevated religious character. If, however, this position can be sustained, I shall have contributed no weak argument in support of the truth of our views; for the chief purpose of Christianity undoubtedly

is, to promote piety, to bring us to God, to fill our souls with that Great Being, to make us alive to Him; and a religious system can carry no more authentic mark of a divine original, than its obvious, direct, and peculiar adaptation to quicken and raise the mind to its Creator.-In speaking thus of Unitarian Christianity as promoting piety, I ought to observe, that I use this word in its proper and highest sense. I mean not every thing which bears the name of piety, for under this title superstition, fanaticism, and formality are walking abroad and claiming respect. I mean not an anxious frame of mind, not abject and slavish fear, not a dread of hell, not a repetition of forms, not church-going, not loud profession, not severe censures of others' irreligion; but filial love and reverence towards God, habitual gratitude, cheerful trust, ready obedience, and, though last not least, an imitation of the ever active and unbounded benevolence of the Creator.

The object of this discourse requires me to speak with great freedom of different systems of religion. But let me not be misunderstood. Let not the uncharitableness, which I condemn, be lightly laid to my charge. Let it be remembered, that I speak only of systems, not of those who embrace them. In setting forth with all simplicity what seem to me the good or bad tendencies of doctrines, I have not a thought of giving standards or measures by which to estimate the virtue or vice of

their professors. Nothing would be more unjust, than to decide on men's characters from their peculiarities of faith; and the reason is plain. Such peculiarities are not the only causes which impress and determine the mind. Our nature is exposed to innumerable other influences. If indeed a man were to know nothing but his creed, were to meet with no human beings but those who adopt it, were to see no example and to hear no conversation, but such as were formed by it; if his creed were to meet him every where, and to exclude every other object of thought; then his character might be expected to answer to it with great precision. But our Creator has not shut us up in so narrow a school. The mind is exposed to an infinite variety of influences, and these are multiplying with the progress of society. Education, friendship, neighbourhood, public opinion, the state of society, "the genius of the place" where we live, books, events, the pleasures and business of life, the outward creation, our physical temperament, and innumerable other causes, are perpetually pouring in upon the soul thoughts, views, and emotions; and these influences are so complicated, so peculiarly combined in the case of every individual, and so modified by the original susceptibilities and constitution of every mind, that on no subject is there greater uncertainty than on the formation of character. To determine the precise operation of a religious opinion amidst this host of influences surpasses human power. A great truth