superstitions, under which Christianity and human nature groaned for ages, it owes its relief in no small degree to the reinstating of reason in her long violated rights.

The injury to religion, from irrational doctrines when thoroughly believed, is immense. The human soul has a unity. Its various faculties are adapted to one another. One life pervades it; and its beauty, strength, and growth, depend on nothing so much, as on the harmony and joint action of all its principles. To wound and degrade it in any of its powers, and especially in the noble and distinguishing power of reason, is to inflict on it universal injury. No notion is more false, than that the heart is to thrive by dwarfing the intellect; that perplexing doctrines are the best food of piety; that religion flourishes most luxuriantly in mists and darkness. Reason was given for God as its great object; and for him it should be kept sacred, invigorated, clarified, protected from human usurpation, and inspired with a meek self-reverence.

The soul never acts so effectually or joyfully, as when all its powers and affections conspire; as when thought and feeling, reason and sensibility, are called forth together by one great and kindling object. It will never devote itself to God with its whole energy, whilst its guiding faculty sees in him a being to shock and confound it. We want a harmony in our inward nature. We want a piety, which will join light and fervor, and on which the intellectual power will look benignantly. We want religion to be so exhibited, that, in the clearest moments of the intellect, its signatures of truth will grow brighter; that instead of tottering, it will gather strength and stability from the progress of the human mind. These wants we believe to be met by Unita

rian Christianity, and therefore we prize it as the best friend of piety.

I have thus stated the chief grounds, on which I rest the claim of Unitarianism to the honor of promoting an enlightened, profound, and happy piety.

Am I now asked, why we prize our system, and why we build churches for its inculcation? If I may be allowed to express myself in the name of conscientious Unitarians, who apply their doctrine to their own hearts and lives, I would reply thus: We prize and would spread our views, because we believe that they reveal God to us in greater glory, and bring us nearer to him, than any other. We are conscious of a deep want, which the creation cannot supply, the want of a Perfect Being, on whom the strength of our love may be centred, and of an Almighty Father, in whom our weaknesses, imperfections, and sorrows may find resource; and such a Being and Father, Unitarian Christianity sets before us. For this we prize it above all price. We can part with every other good. We can endure the darkening of life's fairest prospects. But this bright, consoling doctrine of One God, even the Father, is dearer than life, and we cannot let it go.Through this faith, everything grows brighter to our view. Born of such a Parent, we esteem our existence an inestimable gift. We meet everywhere our Father, and his presence is as a sun shining on our path. We see him in his works, and hear his praise rising from every spot which we tread. We feel him near in our solitudes, and sometimes enjoy communion with him more tender than human friendship. We see him in our duties, and perform them more gladly, because they are the best tribute we can offer our Heavenly Bene

factor. Even the consciousness of sin, mournful as it is, does not subvert our peace; for in the mercy of God, as made manifest in Jesus Christ, we see an inexhaustible fountain of strength, purity, and pardon for all who, in filial reliance, seek these heavenly gifts.-Through this faith, we are conscious of a new benevolence springing up to our fellow creatures, purer and more enlarged than natural affection. Towards all mankind we see a rich and free love flowing from the common Parent, and touched by this love, we are the friends of all. We compassionate the most guilty, and would win them back to God.-Through this faith, we receive the happiness of an ever enlarging hope. There is no good too vast for us to anticipate for the universe or for ourselves, from such a Father as we believe in. We hope from him, what we deem his greatest gift, even the gift of his own Spirit, and the happiness of advancing forever in truth and virtue, in power and love, in union of mind with the Father and the Son.We are told, indeed, that our faith will not prove an anchor in the last hour. But we have known those, whose departure it has brightened; and our experience of its power, in trial and peril, has proved it to be equal to all the wants of human nature. We doubt not, that, to its sincere followers, death will be a transition to the calm, pure, joyful mansions prepared by Christ for his disciples. There we expect to meet that great and good Deliverer. With the eye of faith, we already see him looking round him with celestial love on all of every name, who have imbibed his spirit. His spirit; his loyal and entire devotion to the will of his Heavenly Father; his universal, unconquerable benevolence, through which he freely gave from his pierced side his blood, his life for the salvation of the world; this divine love, and not

creeds, and names, and forms, will then be found to attract his supreme regard. This spirit we trust to see in multitudes of every sect and name; and we trust, too, that they, who now reproach us, will at that day recognise, in the dreaded Unitarian, this only badge of Christ, and will bid him welcome to the joy of our common Lord. I have thus stated the views with which we have reared this building. We desire to glorify God, to promote a purer, nobler, happier piety. Even if we err in doctrine, we think, that these motives should shield us from reproach; should disarm that intolerance, which would exclude us from the church on earth, and from our Father's house in heaven.

We end, as we began, by offering up this building to the Only Living and True God. We have erected it amidst our private habitations, as a remembrancer of our Creator. We have reared it in this busy city, as a retreat for pious meditation and prayer. We dedicate it to the King and Father Eternal, the King of kings, and Lord of lords. We dedicate it to his Unity, to his unrivalled and undivided majesty. We dedicate it to the praise of his free, unbought, unmerited Grace. We dedicate it to Jesus Christ, to the memory of his love, to the celebration of his divine virtue, to the preaching of that truth, which he sealed with blood. We dedicate it to the Holy Spirit, to the sanctifying influence of God, to those celestial emanations of light and strength, which visit and refresh the devout mind. We dedicate it to prayers and praises, which we trust will be continued and perfected in heaven. We dedicate it to social worship, to christian intercourse, to the communion of saints. We dedicate it to the cause of pure morals, of public order, of temperance, uprightness, and general good will. We dedicate it to christian admo

nition, to those warnings, remonstrances, and earnest and tender persuasions, by which the sinner may be arrested, and brought back to God. We dedicate it to christian consolation, to those truths which assuage sorrow, animate penitence, and lighten the load of human anxiety and fear. We dedicate it to the doctrine of Immortality, to sublime and joyful hopes which reach beyond the grave. In a word, we dedicate it to the great work of perfecting the human soul, and fitting it for nearer approach to its Author. Here may heart meet heart. Here may man meet God. From this place may the song of praise, the ascription of gratitude, the sigh of penitence, the prayer for grace, and the holy resolve, ascend, as fragrant incense, to Heaven; and through many generations may parents bequeath to their children this house, as a sacred spot, where God had lifted upon them his countenance,' and given them pledges of his everlasting love.

55

1