ians, some may object that we virtually exclude others from that beautiful name, by appropriating to ourselves, as the "evangelical" denominations tacitly deny that those, not thus called, are evangelical or according to the Gospel. If, too, we call ourselves Christians, we confound ourselves with a large and growing denomination already known by that title, and as much contradistinguished also from other sects by that term, as by any other sectarian name that was ever employed; showing the impossibility of wholly avoiding sectarianism, if we have any distinct theology of our own.

1. The Unitarian, according to Worcester's Dictionary, is "an anti-trinitarian; one who allows divinity (deity) to God the Father alone." The name therefore is profoundly significant of one of the greatest distinctions that was ever made in human faith and the science of theology, and is by no means that barren, negative, and equivocal term, which some even of our friends represent it.

2. The term in its secondary sense, may mean that body of Liberal Christians, which entertains no rigid identity of opinions, but holds to oneness of spirit in the Gospel faith, and which in that generous unity of affection and aspiration, not of creed, arrives at the genuine fellowship of the disciples of Christ, a fellowship where each one respects his own sincere convictions too much to be willing to coerce or punish the sincere convictions of others-a fellowship, where individuals with their free and independent and natural characteristics, without being cut down to one dead uniformity, enjoy the union of living hearts, attuned to tolerate and love one another, not the assent of minds broken and schooled to think alike.

3. Far be it from us to encourage the bigotry and intolerance of sectarianism, but it is plain that necessity compels every thing to have its name, every party and sect and man

to have his designation, for only thus can one person, or set of opinions, or faith, escape being confounded with another. If we are in fact Unitarians, why do we object to being thus called? Is it because it is an odious name? Then do we hesitate to be classed with some of the holiest and truest men of history, because they bore an unpopular title. Is it because the word does not perfectly describe our faith? What term does precisely suit any set of doctrines? It is after all only an approximation to the truth. We are obliged in this world to deal with wholes, not with halves. If we call ourselves by a new name, we but make a new sect, and increase the difficulty we profess to deprecate. And after all, how little it matters, what we are called in comparison with what we are.

TWENTY-FIVE REASONS WHY LIBERAL CHRISTIANS SHOULD ENGAGE IN PREACHING THE GOSPEL TO THE HEATHEN WORLD.

1. The common brotherhood of mankind. "God hath made of one blood all nations of men for to dwell on all the face of the earth.

2. The precept of Christ. "Go ye into all the world, and preach the Gospel to every creature."

1

3 The object of Christ's mission was to seek and save the lost. "I came not to call the righteous, but sinners to repent

ance."

4. The spirit of Christianity is generous and diffusive, and crosses the boundaries of nations, and teaches us that

"Our neighbor is the suffering man,

Though at the farthest pole."

5. The agency of man. The spread of the Gospel depends on the co-operation of man with the Providence and Spirit of God.

6. The example of the Apostles. "Your faith is spoken of throughout the whole world."

7. The example of Christians of all ages, of all sects and communions. The field has been the world.

8. Our morning and evening prayer, "Thy kingdom come; thy will be done on earth as in heaven." Do we act, as well as pray for this sublime result?

9. The opportunity of the present age, when the exclusive barriers of populous nations of pagans are yielding before the progress of European civilization.

Shall our

10. The universal expansion of commerce. merchants traffic with all kindreds and tongues, and not also aid in the spread of heaven's best gift to man in the revelation of his well-beloved Son ?

11. The vices and crimes, the Wars and Intemperance of Christians in their intercourse with the heathen. Shall we carry them rum and gunpowder, and not also grace and truth; the poison, but not the antidote ? If the evil diffuse the one, cannot the good diffuse the other?

12. We have wealth and learning and ability to do good, not inferior to others in proportion to our numbers, and one sphere of duty is always abroad as well as one always at home.

13. We have already confessed the principle in a Calcutta Mission in 1826, and an Indian Mission at present. "To him that knoweth to do good, and doeth it not, to him it is sin."

14. The simplicity and scripturalness of our Christian belief would give us comparatively greater power over the heathen. Most of the objections of the Jews, Mahometans and pagans to Christianity, are objections to its corruptions.

15. The power of religious culture, rather than the zeal of sudden conversion, the application of love, more than fear or

force, the formation of character, instead of the effort of proselytism, would be improvements in Missionary operations.

16. Our complaint of what has been done by other denominations is both foolish and sinful, unless we show a more excellent way, which we are bound and committed to do, by our professions, than Catholicism or Calvinism.

17. We lose the spirit of self-sacrifice in our body, because we have not the great school of the world in which to exercise and develope it. The people learn self-denial by what they give, and the missionaries by what they do and suffer.

18. We can only flourish at home, when we are engaged in doing good abroad. Our western missions have increased our strength; foreign missions would quadruple it.

19. Some men would be better adapted to the enterprise and daring of this distant service than for the quiet and security of their native land, as is true in the secular occupations of life.

20. The formation of a Liberal League-to use the language of the day-in promoting such an undertaking, would diffuse more widely at home among denominations, essentially one in tendency and freedom, the great common principles of a pure Christianity, as well as send them to the desolate and the dying of other shores.

21. The liberty of our country, the arts of skill and comfort, the printing press, the engine, and the telegraph, the power of associated benevolent action, the quickened philanthropy of the age, and the increased zeal of our own churches in this country and elsewhere, point emphatically to this as a suitable period to avow the principle of Foreign Missions, and as fast as possible carry it into effect.

22. If Christendom should propose to perfectly Christianize itself, before entering on the crusade against ignorance, sin and superstition in other and darker regions, it would

probably never find leisure to hear and to hush the cries of idolatry, cannibalism, infanticide, and self-immolation. The truth is, no nation can be perfectly civilized and Christianized in its isolation; it must rise or fall with the progress or degeneracy of the world; especially in this modern world of commerce and Christianity, the only righteous or expedient motto is, "Each for all, and all for each."

23. The success of other sects in the Sandwich Islands and Asia, encourage the hope that no judicious and zealous. efforts of Liberal Christians would be lost, either upon themselves, or upon those they sought to benefit.

24. But still, not worldly expediency nor motives of immediate success and self-satisfaction, should be allowed to warp our minds from great ideas of truth, or clear dictates of duty, or magnanimous sentiments of Christian philanthropy.

25. For to give the Bible to the benighted, the pure worship of One God to the idolater, the knowledge of a Saviour to the sinner, and of immortality to the dying, and mercy to the despairing, and eternal joy to the sorrowing, are works in themselves so beneficent and godlike, so blessed to doers and to receivers, that other arguments were better omitted, and further reasons abandoned.

THE LUTHERS OF THE NINETEENTH CENTURY.

In general principles Rongé, (Rongay) the German Reformer, is at one with the Unitarians. Czerski also, who has left the Roman Catholic Church, was not admitted to the Christian Alliance in London, in August, 1846, on account of his liberality. In France, Switzerland, and Transylvania, anti-Trinitarian and anti-Calvinistic views are gradually extending.