but the sufferings of an Infinite Being can purge away. In this condition of human nature, Trinitarianism finds a sphere of action for its different persons. I am aware that some Trinitarians, on hearing this statement of their system, may reproach me with ascribing to them the errors of Calvinism, a system which they abhor as much as ourselves. But none of the peculiarities of Calvinism enter into this exposition. I have given what I understand to be the leading features of Trinitarianism all the world over; and the benevolent professors of that faith, who recoil from this statement, must blame not the preacher, but the creeds and establishments by which these doctrines are diffused. For ourselves, we look with horror and grief on the views of God's government, which are naturally and intimately united with Trinitarianism. They take from us our Father in Heaven, and substitute a stern and unjust lord. Our filial love and reverence rise up against them. We say to the Trinitarian, touch any thing but the perfections of God. Cast no stain on that spotless purity and loveliness. We can endure any errors but those, which subvert or unsettle the conviction of God's paternal goodness. Urge not upon us a system, which makes existence a curse, and wraps the universe in gloom. Leave us the cheerful light, the free and healthful atmosphere, of a liberal and rational faith; the ennobling and consoling influences of the doctrine, which nature and revelation

in blessed concord teach us, of One Father of Unbounded and Inexhaustible Love.

V. Unitarianism is peculiarly favorable to piety, because it accords with nature, with the world around and the world within us; and through this accordance it gives aid to nature, and receives aid from it, in impressing the mind with God. We live in the midst of a glorious universe, which was meant to be a witness and preacher of the Divinity; and a revelation from God may be expected to be in harmony with this system, and to carry on a common ministry with it in lifting the soul to God. Now Unitarianism is in accordance with nature. It teaches One Father, and so does creation, the more it is explored. Philosophy, in proportion as it extends its views of the universe, sees in it, more and more, a sublime and beautiful unity, and mul- « tiplies proofs, that all things have sprung from one intelligence, one power, one love. The whole outward creation proclaims to the Unitarian the truth in which he delights. So does his own soul. But neither nature nor the soul bears one trace of Three Divine Persons. Nature is no Trinitarian. It gives not a hint, not a glimpse of a tri-personal author. Trinitarianism is a confined system, shut up in a few texts, a few written lines, where many of the wisest minds have failed to discover it. It is not inscribed on the heavens and the earth, not borne on every wind, not resounding and re-echoing through the universe. The sun and stars say

nothing of a God of three persons. They all speak of the One Father whom we adore. To our ears, one and the same voice comes from God's word and works, a full and swelling strain, growing clearer, louder, more thrilling as we listen, and with one blessed influence lifting up our souls to the Almighty Father.

This accordance between nature and revelation increases the power of both over the mind. Concurring as they do in one impression, they make that impression deeper. To men of reflection, the conviction of the reality of religion is exceedingly heightened, by a perception of harmony in the views of it which they derive from various sources. Revelation is never received with so intimate a persuasion of its truth, as when it is seen to conspire to the same ends and impressions, for which all other things are made. It is no small objection to Trinitarianism, that it is an insulated doctrine, that it reveals a God whom we meet nowhere in the universe. Three Divine Persons, I repeat it, are found only in a few texts, and those so dark, that the gifted minds of Milton, Newton, and Locke could not find them there. Nature gives them not a whisper of evidence. And can they be as real and powerful to the mind, as that One Father, whom the general strain and common voice of Scripture, and the universal voice of nature call us to adore?

VI. Unitarianism favors piety by opening the mind to new and ever enlarging views of God.

Teaching, as it does, the same God with nature, it leads us to seek him in nature. It does not shut

us up in the written word, precious as that manifestation of the Divinity is. It considers revelation, not as independent on his other means of instruction; not as a separate agent; but as a part of the great system of God for enlightening and elevating the human soul; as intimately joined with creation and providence, and intended to concur with them; and as given to assist us in reading the volume of the universe. Thus Unitarianism, where its genuine influence is experienced, tends to enrich and fertilize the mind; opens it to new lights, wherever they spring up; and by combining, makes more efficient, the means of religious knowledge. Trinitarianism, on the other hand, is a system which tends to confine the mind; to shut it up in what is written; to diminish its interest in the universe; and to disincline it to bright and enlarged views of God's works. This effect will be explained, in the first place, if we consider, that the peculiarities of Trinitarianism differ so much from the teachings of the universe, that he, who attaches himself to the one, will be in danger of losing his interest in the other. The ideas of Three Divine Persons, of God clothing himself in flesh, of the Infinite Creator saving the guilty by transferring their punishment to an innocent being, these ideas cannot easily be made to coalesce in the mind with that, which nature gives, of One Almighty Father and Un

bounded Spirit, whom no worlds can contain, and whose vicegerent in the human breast pronounces it a crime, to lay the penalties of vice on the pure and unoffending.

But Trinitarianism has a still more positive influence in shutting the mind against improving views from the universe. It tends to throw gloom over God's works. Imagining that Christ is to be exalted, by giving him an exclusive agency in enlightening and recovering mankind, it is tempted to disparage other lights and influences; and for the purpose of magnifying his salvation, it inclines to exaggerate the darkness and desperateness of man's present condition. The mind, thus impressed, naturally leans to those views of nature and of society, which will strengthen the ideas of desolation and guilt. It is tempted to aggravate the miseries of life, and to see in them only the marks of divine displeasure and punishing justice; and overlooks their obvious fitness and design to awaken our powers, exercise our virtues, and strengthen our social ties. In like manner it exaggerates the sins of men, that the need of an Infinite atonement may be maintained. Some of the most affecting tokens of God's love within and around us are obscured by this gloomy theology. The glorious faculties of the soul, its high aspirations, its sensibility to the great and good in character, its sympathy with disinterested and suffering virtue, its benevolent and religious instincts, its thirst for a