In order to show that Dr. Holmes, by refusing to exchange with professed Unitarians, has innovated on the practice of his predecessors, it is insisted by the parish committee that both Dr. Appleton and Mr. Hilliard "maintained a friendly pastoral inter course with the most liberal Congregational ministers in the vicinity." p. 18. But how is this fact at all to the purpose? Were "the most liberal Congregational ministers in the vicinity," in the days of Dr. Appleton or of Mr. Hilliard, professedly Unitarian? Had they assumed this name? Or did they preach this doctrine? Nobody pretends it. There was not a professedly Unitarian Congregational Church in Massachusetts, previous to 1815, and there was scarcely a clergyman who would not have thought himself slandered, had he been called a Unitarian?

It is pretended, in the publication by the parish committee, that Unitarians have not "altered their religious principles," but are the same now that they were in the former part of Dr. Holmes' ministry. p. 42. But is this true? We do not believe that it is: Indeed we could show conclusively, from a comparison of the printed performances of several distinguished individuals, that such is not the case. It is of less consequence, however, to ascertain whether Unitarians have actually changed their princi ples, than whether they have made a fuller manifestation of their principles: For while their principles were concealed and unknown, the same ministers might consistently have held intercourse with them, who now refuse it. But on this latter point, there is no room for a question. Previous to 1815, as we have already said, no Congregational minister or church in Massachusetts was professedly Unitarian. And subsequently to that period, the sys tem has been unfolded and exhibited, slowly, gradually, and with the greatest caution. First, the Trinity is professedly given up; then the atonement ;* then the kindred doctrines of grace. Next, we are told that there is no devil, and no eternal punishment for the wicked. Some deny that there is any soul separate from the body; and some that there will be any day of judgement, or resurrection from the dead. Recently, the binding authority of the fourth commandment is set aside, and the New Testament is declared to be not a revelation from God. In this there have been continual changes-an increasing departure from the truth-a relinquishment of one point of doctrine after another, either in reality, in manifestation, or in both, from the first appear ance of Unitarianism in this country, to the present hour. No change among Unitarians for the last thirty years! If the change is as great, and in the same direction, for thirty years to come; in some congregations there will be no trace or vestige of Christianity left-perhaps not so much even as the name.

way,

*Says Dr. Channing in his controversy with Dr. Worcester, "The doctrine of the atonement is not rejected by Unitarians." Remarks, &c. p. 17. This was in 1815.

We had noted many other topics in the history of this controversy, as requiring animadversion; but our remarks must be hastened to a close. We cannot, however, forbear calling the attention of our readers to measures which have been taken by certain individuals, since the exclusion of Dr. Holmes from the house of worship. The church, as is their duty, continue with their venerable pastor, counsellor and friend. But two or three of the members who have uniformly opposed the endeavors of their brethren to maintain the rights of the church, and co-operated with those who were striving to trample on and crush it-have forsaken their exiled pastor, and continue to worship with the parish. And these men now affect to consider themselves as constituting the church. They have held what they denominate church meetings-have taken it upon them to depose the deacons ---have created a deacon (so called) from among themselves--have admitted new members, &c. &c. The pretence that measures such as these are according to the institution of Christ, need not be examined; for (so far as we know) it is not urged. And we will not believe---no, for the credit of our country we will not yet believe, that they will be sanctioned by the courts of Massachusetts. The Dedham case, it has been thought, was bad enough; but this surpasses even that: For there the exiled church had no pastor to follow, and consequently could not be sustained, in the course they pursued, by all the reasons which apply in the instance now under consideration.

But we need not enlarge. To the blessing of benignant heaven, to the protection of an Almighty Saviour, and to the sympathies, charities and prayers of all their brethren, we commit the once favored but now afflicted church in Cambridge. Sustained, as it

has been, by the prayers and labors, and watered with the tears of many who are now with God, it will not, we confidently believe, be forgotten or forsaken. It shall yet arise from oppression, and be clothed with strength and beauty. And those who compose it shall be constrained to look up to their covenant Head and say, For a small moment hast thou forsaken us, but with great mercies hast thou gathered us. In a little wrath thou didst hide thy face from us for a moment, but with everlasting kindness hast thou had mercy on us, O Lord, our Strength and our Redeemer."

MISCELLANEOUS.

EXTRACT FROM A CHARGE BY THE REV. DR. EMMONS.

On the 17th of June last, the Rev. Elam Smalley was ordained as colleague Pastor with the Rev. Dr. Emmons over the church and congregation in Franklin, Mass. The sermon on the occasion was by the Rev. Mr. Thompson of Rehoboth, and the charge to Mr. Smalley by the venerable senior Pastor. It is presumed that most of our readers, whether they entirely accord in sentiment with Dr. Emmons or not, will be interested to know how such a man would express himself on such an occasion. The following extract includes the greater part of his charge.

Dear Sir,-More than fifty years ago, while standing near this memorable spot, I was consecrated to the pastoral office over the church and religious society in this place, by my then fathers and brethren in the ministry, who have long since finished their course, and gone the way of all the earth. A vivi recollection of those past scenes and events awakens the most serious, the most painful, and the most grateful reflections, anticipations, and emotions in my breast, on this affecting occasion. Though I have very frequently attended the usual solemnities of an ordination; yet this, in which I am appointed to bear a part, is to me, in many respects, the most solemn and interesting one that I ever attended in the long course of my protracted life. I never read of but one man who was ever placed in a situation more striking, or more impressive than mine, at this present moment; and I hope I do feel, in some measure, as Aaron felt, when Moses, at the divine command, took him and Eleazar his son up to mount Hor, in the sight of all the congregation of Israel, on the day of his death; and there stripped off his sacerdotal robes, and put them Eleazar his son, and his successor in the most holy and sacred office on earth. This instance, dear sir, is instructive to us both. It tells me that I must soon die; but it supposes that you may yet live many years; and in that case, admonishes you to fill my place properly, and to supply my deficiencies in the great work which I have forever relinquished.

upon

Take heed to the ministry which thou hast received of the Lord, that the fulfil it. This weighty work, in all its branches, comprises not only great and important, but very various, difficult, aad numerous duties; which ought to be discharged with sincerity, constancy, and fidelity: and which cannot be dis charged in this manner without strict order, regularity, and punctuality, in dividing and appropriating certain seasons, days and hours to the particular studies and services of the pastoral office. Some seem to imagine that ministers have much leisure time on their hands; but the truth is, no men ought to prize every scrap of time more highly, nor improve it more diligently. A minister, by the prudent improvement of time, may save many years in the course of life, which those who are idle misspend and abuse. Read the lives of Henry, Doddridge, and Edwards, and follow their example of seizing and employing every fragment of time in some appropriate duty of their sacred calling. Be master of yourself, and let no trifling occurrence divert you from a steady and regular prosecution of your good resolutions and well-concerted purposes. Read the Bible seriously, and practically, and impartially compare your ow character with the character of Christ, of the Apostles, and of the primitive believers, in order to try the nature of your religious affections, and obtain the full assurance of being a child of God and heir of eternal life. No man can be a sincere follower, and much less a sincere minister of Christ, without imbibing his meek, humble, and benevolent spirit, and living agreeably to his holy and exemplary life. If you should ever decline in vital piety, your decline will begin in the neglect, or careless performance of secret prayer. No one ever practised secret prayer so frequently, so sincerely, and so fervently as Christ did, while he lived and preached the Gospel in this evil and ensnaring world.

Follow his example, and when thou prayest, enter into thy closet; and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father, which seeth in secret, shall reward thee openly.

Follow Christ's example, not only in his secret devotions, but in his private and public life. He has, by example, taught his ministers how to conduct at all times, in all places, and in all circles, in which duty requires them to appear and act. He has taught them how to visit and converse with stupid and anxious sinners, as well as with desponding and joyful saints. He has also taught them how to discharge the higher, more difficult, and more important duties of their sacred office, in which they need to be as wise as serpents, harmless as doves, and bold as lions. Christ was the most plain, the most doctrinal, and, of course, the most practical preacher, that ever delivered the messages of God to men.

Remember, reverend sir, that this is the most interesting day to you that you have ever seen, or probably you ever will see in the course of life: it is the day of your public, solemn consecration of yourself to the service of Christ, in preparing immortal souls, in this place, for their future and eternal destiny. It will, in some measure, if not in a great measure, depend upon your pastoral care, instruction, and fidelity, whether they shall be holy or unholy, happy or miserable, through their interminable existence. While this amazing prospect opens to your view, duty tells you to answer Christ as he answered the call of his Father, "Here am I, send me," as thy instrument in forming the vessels of mercy and the vessels of wrath, and in accomplishing the purposes of thine unsearchable wisdom and sovereign grace. Preach then the preaching which Christ bids you, in a plain language and in a plain method, which every one can understand, must feel, and cannot forget. Declare all the counsel of God, without ambiguity and without reserve. Exhibit in lucid order, connexion and harmony, all the doctrines which God has revealed in his word, and which he designed should be preached to men, to make them wise unto salvation. Demonstrate the existence and attributes of the Supreme Being. Prove the necessity, the authenticity, the plenary inspiration, and the powerful, but not omnipotent influence of the Scriptures of Truth. Be a revival (preacher, but never imagine that you can make revivals whenever and wherever you please; nevertheless, when you see the fields white already to harvest, and hear the sound of a going in the tops of the mulberry trees, then bestir yourself, and be a faithful and zealous worker together with God, in building up his kingdom and promoting the prosperity of Zion.

RULES FOR A PROFITABLE SABBATH.

From an Old Periodical.

In the first place. Watch and pray, as you value your souls, against a spirit of carelessness and indifference in religion. Remember that the life of a Christian is a life of self-denial. It is a race, a pilgrimage,—a warfare! Its exercises are described by wrestling, striving, watching, and the like. And of all the drones in the world, drones in God's hive are the least deserving the approbation of the church, and the most under the frown of heaven. The Scripture probably contains no expression of displeasure more impressive than that which is addressed to the Laodiceans, on this very subject," So then because thou art lukewarm, and neither cold, nor hot,-I will spue thee out of my mouth." Yet it is astonishing how soon we may be beguiled into such a frame of mind. The commonness of religious exercises, the attractions of the world,-and above all, the corruption of depraved nature, have a constant influence to produce this awful indifference. And few greater evidences can be afforded of it, than the neglecting the worship of God in his sanctuary, or carelessly trifling with the morning of a Lord's day.

Secondly. Rise early. Your enjoyment of the Sabbath, and your attendance upon the worship of God in the morning of it, greatly depend upon this. If you have much to do before you can unite with God's people in his house, the time

of your rising must be arranged accordingly. A lazy, sluggish professor, who can satisfy himself with consuming the best part of the morning in bed, is but ill prepared for the service of his Maker in the course of it. And scandalous it certainly is to any one who names the name of Christ, that a man who would rise for a sixpence, at almost any hour on any other day in the week, should shut his ears on the morning of a Sabbath, when God is calling to him from heaven, and be lulled by the devil to sleep.

The conduct of the wicked, who can rise at any time to unite in a party of pleasure; the conduct of heathens, who are waiting the rising of the sun, in order to pay the earliest adorations to him as soon as he makes his appearance; in a word, the conduct even of Satan himself, who is always on the alert, to destroy, if possible, the comforts and souls of men, is a sufficient reproof to such individuals.

Thirdly. Endeavor to enjoy a good Saturday evening. It was a custom with the Jews to have a season of preparation, previous to the duties of the Sabbath. Their Sabbath began at six in the evening; and at three in the afternoon began the preparation. God grant us that anxiety for the enjoyment of the Sabbath, which will lead to a preparation for it, as far as we are able; and a good frame of mind on a Saturday evening will seldom lull a person to sleep, or make him indifferent about the worship of God on a Sabbath morning. Fourthly and lastly. Think of the rapid approach of death, and endeavor to realize to yourselves the views and feelings you will then have of what you have been, and what you have done, and what you have left undone, when you are just going to give in your account unto God. It is a lamentable fact, there are not a few in our churches and congregations who are all their life long planting thorns in that pillow upon which at last they must lie down and die; and none are doing this more effectually than the careless and the slothful. "Ah," says one on a death bed," that I had been more actively engaged in the service of God!" "O," cries another, in the anguish of his soul, "that! could but live my time over again! What a different person would I be! 0 the sins I have committed,--the duties I have neglected,-the Sabbaths I have murdered!" But it is in vain! He is just on the borders of eternity; and all the wealth of worlds can neither purchase him a respite from death, nor afford him an opportunity of retrieving his condition forever! "O that they were wise, that they understood this, that they would consider their latter end."

PROGRESS IN SIN.

From the Christian Observer.

"The climax of an atrocious crime is not reached by a process properly called delusion. Nemo repente fuit turpissimus, said a theologian of the pagan world, and so far he was certainly orthodox; for we cannot concede that, according to the general economy of the Divine'government, any man is, as it were, so taken by surprise as to be instantaneously degraded into a reprobate.

"We are surprised," said Mr. Newton, in his table-talk with his biographer, "at the fall of a famous professor; but, in the sight of God, the man was gone before; we only have now first discovered it. He that despiseth small things, shall fall by little and little." It is the same with persons occupying the lower, or lowest, walks of religion; and thus, individuals who pursue the ruinous path which, after numerous windings, terminates on a scaffold, may have measured many a league on their downward path, before their progress has been perceiv ed by human vision. Take the instance of Judas: an observant reader of his history will mark the traitor's approaches to his ultimate crime, and will also mark our Lord's consciousness of the false disciple's character. There were the betrayer's affected compassion for the poor-his hardihood at the paschal supper, when his treachery was prophetically disclosed-and other circumstan ces, indicative of something hollow and suspicious-altogether a proof that his sin was premeditated, and only the overt act of a man whose heart had long been estranged from his Master. Yet his character and project were a profound