the case. It is like men awaking from sleep, and finding that the ceremonials of the law have been their substitutes for purification of heart; and in their very efforts to become more devoted Christians, if they go not with the multitude, commotion is inevitable. While on the other hand, professors grasp with increased energy their fancied treasure, believing that if they relax in these ceremonials of the law, they are giving up the cause of religion itself-therefore they call on the youth to come up to the help of the Lord against the Mighty, to become valiant soldiers in the Lamb's warfare against all false spirits in the Church, that the ark of God may not be taken by the enemy and carried into a strange land.'

6

The secret slavery of the mind to the opinions of others ist peculiarly operative in this society, descending to things too trifling to be named; and a certain prescribed course has long been so indispensable to any reputation in it, that the circumstances necessary to individual emancipation are of a nature that cannot fail to disturb the general tranquillity. Notwithstanding the justice of this remark, and its universal application to the society, we do not pretend to say that the best intentions have, in every instance, been pursued in the best manner. There was enthusiasm and extravagance amongst the early Friends, when they awoke to the superstition of the age; and there may have been a degree of the same, in awaking to the Quaker superstitions of the present day. Many things have been marked with imperfection, but good has unquestionably resulted on the whole, and liberal minds rejoice in the present era.

One fact is remarkable, that the strict observers of the law, in the Friends' Society, seriously believe that their members cannot separate from it, and be improving Christians. While universal love and charity are evidently increasing in the world at large, and the common observation is, though our opinions may differ, if our hearts are sincere toward God we shall each be accepted of Him,'-they are remarkable for the absence of this sentiment, as regards all separatists, whether withdrawn or excommunicated. To renounce the rules of this society, after having once observed them, is, in their view, to depart from all good; and, in case of no repentance, to fail of acceptance with the Father of Love forever. When such cease to adhere to their peculiarities of dress and language, they are considered (to use the common expression on such occasions) 'enemies to the cross of Christ-strangers to self-denial'—and however steady

the christian progress of separatists may be, however their hearts may be disciplined and their self-love subdued, they are still seriously and solemnly regarded as in a state of alienation from God, subjects of mourning, lamentation, and prayer.

But this arises from causes that entitle such minds to our pity, rather than our censure it is to be attributed to their system, rather than themselves-and in all the foregoing remarks we would be understood to speak of institutions and their effects, and not of persons. These observations apply generally, and there are worthy exceptions to them all.

In several congregations there is a hope indulged that improvement will be effected, without separation, but in our opinion it is a fallacious hope. The present rulers in this society will probably remain as they are; for the very nature of their church government. usages, and private views, prevents their advancing with the Spirit of the Age.

DESPONDENCY.

'The whole head is sick, and the whole heart faint.'

THERE are moments in the life of every one, when despondency takes possession of the mind, and subdues all the best feelings of the heart. When under its baneful influence, we are ready to quit this world, tired with its pleasures, wearied with its duties, and unable, or unwilling, to support its troubles. Then it is that our faith is weak, and our piety languid, and we are almost tempted to believe that God has resigned the government. of the world to some evil spirit; that he has ceased to be gracious, and has afflicted us beyond our strength. Even our dearest friends lose their power to soothe us. We feel alone in the midst of multitudes, and believe there is not a human being to whose happiness we are in any degree necessary. We look upon those around us, and would persuade ourselves that they are more useful, more valued, more beloved, than we are. We say, had our circumstances or situation been otherwise, we should not have indulged this, or that passion; had fortune smiled, every other calamity would have been light in comparison to

poverty; we would persuade ourselves that that was our only vulnerable part; that, had we been blessed with affluence, we should undoubtedly have made good stewards, our hearts would have been ever ready to sympathise with the afflicted, and relieve the wretched, and our hands ever open to supply the wants of the poor. But deprived of that means of serving our fellow beings, we are incapable of being useful to them in any other way, and we set ourselves down in idleness and inactivity both of body and mind, willing to cast the blame of our unhappiness on any one, even on God, rather than place it to our own

account.

But what is it that gives rise to these debasing, unhappy feelings? Is it when we are suffering under the rebukes of God that we find ourselves most powerfully assailed by them? Is it when the poisoned arrows of affliction have wounded our peace, when we believe the cord which encircled and united all our earthly blessings is cut asunder, and our hopes are blasted? No, if we examine our hearts, we shall find that it is when we have slackened the reins which controuled our passions, and have suffered them to govern us, instead of guiding and governing them. It is then, that we charge God with injustice, and think that we could have marked out our destinies much better for ourselves. It is when trifling crosses and vexations assail us, and we think them too contemptible to repel, that they usurp the reins before we are aware of their approach. We think them so small that it is unnecessary to bring into action all our forces, but keep them in reserve for greater occasions. Thus life is wasted. We forget that years are composed of days, minutes and seconds, and that the feelings and principles, by which we are actuated in these small portions of time, are those by which we shall be judged.

God undoubtedly knows our weakness, and he sends us those crosses and afflictions which will try our tempers, purify our affections, and prepare our hearts for his service. We should then practically, as well as theoretically, believe that every event is controuled by infinite wisdom, that the circumstances of our lives are such as to display our talents, and to bring to perfection our virtues. We should constantly keep in mind that this world is only preparatory to a better, and that we must either advance or recede in our christian course. Our minds are so constituted that we cannot remain stationary, and that we ought ever to be on the house-top watching the approach of the enemy.

The moment we feel secure, and relax our diligence, our powers of resistance lose their force, and despondency usurps the place of fortitude, patience and hope. Every situation has its peculiar pleasures and advantages, as well as its peculiar trials. But the more we study the works of God, and reflect upon the plan of his government, the more we shall be convinced that happiness and misery are equally distributed. A narrow and contracted mind brings every thing to its own compass. God has formed us social beings, that we may aid and enlighten each other, he has given to some one talent, and to others ten. We that possess but one, may enjoy the benefit, and reap some of the fruits of those who are blessed with more. Let us not draw a circle about us, and say, thus far will we go and no farther; but endeavour to give and receive the pleasure and happiness which God has provided, as exstensively as we may be able to reach it.

ACCOUNT OF THE UNITARIAN CHURCHES IN TRANSYLVANIA. The following particulars relative to the history and present state of the Unitarian Churches in Transylvania, will probably be new to most readers. They are contained in a Letter from Professor Sylvester, published in the English Unitarian Fund Register.

GEORGE SYLVESTER, Unitarian Professor of Theology at Clausenburg, in Transylvania, prays that the blessings of salvation from God the Father, and our Lord Jesus Christ, may attend the pious assertors of the unity of God in England.

The brief Exposition of the faith, the history, and the present state of the Unitarians in England, communicated to us, afforded us great pleasure; as it assured us that you possess that fervent zeal for religion, which is so necessary to a more extensive propagation of the true faith. For, by some unhappy fate, the Unitarians, in whose faith and friendship, in Poland, Prussia, and the Belgic Provinces, our ancestors gloried, have been either suppressed or silenced: and though such has been the effect produced by the labours of the learned, that not only Germany, the Athenæum of modern times, but equitable judges throughout all Europe, have yielded them the palm of victory, we still

thought that Christians of this denomination had enjoyed the free exercise of their religion in Transylvania alone. We were unwilling, therefore, to refuse an opportunity, given us by the Divine Goodness, for literary correspondence, and most readily subjoin to your Exposition a summary account of Unitarian affairs in Transylvania.

Divine Providence, which has destined Transylvania to be the refuge of various nations, here opened a way, under elective princes, for the exercise of various religions. But as the affairs of Transylvania, from the paucity of coeval writers on the side of the Reformation, are involved in great obscurity with respect to religion, the origin of the Unitarian faith in Transylvania must be derived from tradition.

A tradition, descending from our ancestors to our predecessors, and from them to us, in succession, informs us, that, about the years 1540 and 1541, the inhabitants of the city of Clausenburg, which is the metropolis of Transylvania, went over from the Catholic religion to the Lutheran, and after having held the Lutheran religion for the space of five years, embraced the Unitarian faith, being greatly assisted by the labours of several individuals, especially of Francis David; for he, having ascended a smooth stone placed in a street in Thorda, (Torda or Thorenburg,) preached a discourse, in which he asserted the Father to be the only God, with so much effect, before a large concourse of hearers, that with the publick applause of his audience, and of the elder (or archdeacon) Caspar Heltai, he was declared pastor of the city; and being conducted to the cathedral church, situate in the market-place, and there having the pulpit offered him, brought over the whole city to his religion and that of his

sect.

Whatever may be related by others, our writers assert, that the prince and the city of Clausenburg, in the year 1546, universally adhered to the profession of Unitarianism. This, however, is certain, that Francis David, who was the first preacher of the Unitarian faith in Transylvania, having read the writings of Luther and Melancthon, adhered, at first, to the churches of Saxony, then to that of Helvetia, and at length began to profess the Unitarian religion. But the history of the transactions as far as the year 1564, is very imperfect. In this year, Francis David, being elected by the mandate of John II., King of Hungary and Prince of Transylvania, Superintendent of the Hungarians, became the first Unitarian Superintendent.