may be brightened only by a free collison of thought, while it shall be strengthened by a unity of spirit into an enduring bond of peace. We would not be subject ourselves, therefore we would not subject others, to the fear of men, or too great a deference to their opinions. We would rather cherish in our bosoms, and enjoin it upon others to cherish the spirit of power, of love, and of a sound mind;' the spirit of power to withstand the usurpation of those, who would lord it over God's heritage, the minds and hearts of men; the spirit of love, that we may bear meekly the injurious treatment we receive, may suffer long and still be kind; and the spirit of a sound mind, that we may follow with unfaltering step where reason and revelation lead us.

It is, you know, a fundamental principle with us, that the mind of every individual should be left entirely free to feel itself amenable for its opinions to God alone, who gave it power to think, to reason, and to judge. When the mind is released, or has dared to break away from restraints, in which it has ever been held, there may be some danger at first that it will expatiate beyond the limits, which reason and revelation have prescribed. But it will ere long, we trust, be brought into subjection to the mild, yet irresistible control of truth. In the enjoyment of this independence of human authority, future generations, we doubt not, feeling the whole weight of their responsibleness to God, will attain to more correct, more sublime ideas of his nature, of the purposes of Christ's mission, and of the present capacities and the high destination of man, than have ever yet

entered into the conceptions of any one. Who would not encourage and assist this progress of improvement? Who, if he could, would fix forever religious knowledge and opinion where they now are?

It is very natural, indeed, and very proper for us to place a high value upon our own views of divine truth. We shall evince a culpable distrust of them (culpable, because such distrust must arise from inattention to the evidence, which we pretend has satisfied us,) if we do not place so high a value upon our views, as to wish that others may enjoy them with us. I hope, therefore, we shall always be eager to do whatever the spirit of our religion will warrant, for the dissemination of what we believe to be the truth. I trust, we are not backward, on all suitable occasions, to press upon the consideration of those arround us the arguments, by which our faith is sustained, and labor to make them perceive that our views of God, of Christ, and of man, are more scriptural, more rational, more practical, more ennobling than any others; for so we deem them. But if we cannot thus persuade our fellow Christians to accord with us, we may not therefore throw them without the pale of our kindness and courtesy, denounce and anathematize them. Such measures never wrought conviction in a mind, impervious to sound argument. Neither have we any right to attempt to force upon others the reception of our opinions; nor would it be either charitable or just to estimate the christian or ministerial worth of a man, by the fact that his speculative belief does or does not correspond with our own. To entertain precisely the

same ideas on any subject, different men must possess the same peculiarities of mind, and have been operated upon by exactly the same influences. Now, where can two be found, of whom this may be said? You and I, my Brother, passed four years together at the same University, and nearly another four years were more closely connected in our theological studies. We listened to the same instructers, we read the same books, and often conversed upon the same subjects. Many of our opinions, I know, are coincident; but on some points they are probably quite diverse. If then we do not agree in all respects, can we wonder that others differ?

There are in Christendom unnumbered diversities as to the letter of faith, but is there not reason to believe that there are, in all denominations, men who possess the spirit of faith, in an equal measure, and are therefore equally acceptable to Him, who made us free and who knoweth the causes which have operated upon every mind to produce the reception or rejection of this opinion or that? All, who sincerely desire to know the will of God, and are therefore diligent in the use of the proper means for attaining that knowledge, certainly give the best evidence possible that they have the spirit of faith; and this, doubtless, is all that will be required by the searcher of hearts. Shall we then require more? Granting, as we do, that others have the same liberty in Christ Jesus, which we claim for ourselves, ought we not to recognize as a christian brother every one, of whatever name, who seems to be consci

What better
Without it,

entious in the exercise of this liberty? proof can he give us of his faith than this? a man may be of Paul, of Apollos, or of Cephas, but can he be of Christ? He may be the zealous follower of some human master; but can he be a true disciple of the Lord from heaven, who does not assert and preserve his independence of all other masters?

RECORD OF UNITARIAN ORDINATIONS, INSTALLATIONS, AND DEDICATIONS, IN NEW ENGLAND, SINCE THE BEGINNING OF 1829.

Since the important change which the Christian Examiner underwent, early in 1829, many have felt the want of some publication, which should serve, in the manner that work had before done, the purpose of a repository, at once durable and of easy reference, for such facts and events, relating to the progress of liberal Christianity, as it will be interesting and useful to recur to in subsequent times. This want the Advocate is thought able, in some measure, to supply; and it accordingly takes up, in the present number, the account of unitarian ordinations, installations, and dedications, where the Examiner left it, a little more than a year ago, with the intention of continuing it hereafter, and of affording whatever other religious intelligence there can

be found room for, and may be deemed most deserving of permament record.

ORDINATIONS AND INSTALLATIONS.

Jan. 1, 1829. Mr Davis, installed at Portsmouth, N. H. Sermon by Mr Gannett of Boston.

Jan. 21. Mr Cole, ordained at Kingston. Sermon by Mr Brazer of Salem.

Feb. 7. Mr Lothrop, ordained at Dover, N. H. Sermon by Dr. Parker of Portsmouth, N. H.

Feb. 25. Mr Thomas, ordained at Concord, N. H. Sermon by Mr Barrett of Boston.

March 11. Mr Emerson, ordained over the second church in Boston, as colleague with Mr Ware. Sermon by Mr Ripley of Waltham.

April 10. Mr Randall, installed at Westford. Sermon by Dr Richmond of Dorchester.

May 14. Mr Sibley, ordained at Stow, as Colleague with Mr Newell. Sermon by Dr Lowell of Boston. May 20. Mr Hedge, ordained at West Cambridge. Sermon by Mr Francis of Watertown.

Sept. 2. Mr Alger, ordained at Chelsea. Sermon by Mr Motte of Boston.

Sept. 9. Mr Ford, installed at Augusta, Me, Sermon by Mr Dewey of New Bedford.

Dec. 9. Mr Barlow, ordained at Lynn. Sermon by Dr Lowell of Boston.

Jan. 6, 1830. Mr Green, installed at East Cambridge. Sermon by Mr Palfrey of Boston.

Jan. 13. Mr Barnard, ordained at Wilton, N. H. Sermon by Mr Whitman of Waltham.