to the rapacity and lust of Henry VIII: The Calvinistic Church, and also the Baptist and some other, grew out of the oppression of lawless power; and if we seek for the origin of some others, not to be accounted for on either of these grounds, we shall find that their peculiar views, bear an exact resemblance to the temperament of their minds, their general habits, feelings, &c.; and on these, more than on sound logical reasoning, it is probable, their systems of doctrine have been erected. Changes it is true, often take place, in people where the right of inquiry and liberty of conscience are guaranteed to the subject, and men renounce the opinions of their fathers for others. But here again, these changes or conversions, are more frequently brought about by fortuitous circumstances, or sudden violent impulses on the passions, from some very questionable cause, than by reading and reflection. Still every man is certain his own religion is right, however changeable, and the only concern that is manifested is, to have enough

of it.

Under such circumstances, with such an immense variety of religious opinions; with a view of the trifling events that sometimes effect a surprizing change in the human mind; and above all, a sense of our imperfection in all respects, together with the right and duty of every rational being, to think and act for himself, one would think, it were madness and folly, to quarrel about our peculiar views on the subject: Yet, there is none that gives birth to so much dissension and strife, and is the cause of so much bickering and bitter feeling, in the human family.

Had the God of nature, who is ever, good, wise and consistent in all his works, designed that men should in their present mode of being, become perfectly similar in their belief, he would, most assuredly have given to every one, the same constitution of mind, the same strength, force and extent of intellect, the same revelation, and placed them under the influence of the same circumstances and mode of thinking. This is the only way to make all people see and believe alike, which is precisely the same as to be alike. This, our Creator has not done; and to say he expects all the variety in man, to produce one and one only result in the whole family, is an impeachment of his wisdom. He has made us different from each other: He has placed us in different circumstances and relations: These, he knew, would produce different views, and he is not disappointed. For the same reasons, to suppose that God will punish any man, for honestly and sincerely believing any doctrine that providence has cast in his way, or circumstances have furnished him, is to impeach the divine goodness. Because we attribute to him, the exercise of a tyrant's prerogative, in the punishment of his subjects, for not doing, what the arrangement, and the train of his own works, render it impossible for them to perform. For us to quarrel with each other on the subject of religious belief, is therefore, neither more nor less, than to quarrel with Divine providence, and to find fault with our Creator, because he has not made us alike, and bestowed on every one, the same opportunities, the same faculties, and in short the same knowledge.

But let it not be supposed from what we have written, that we consider all religions, alike good or bad; or that a man may be as happy with one as another :No. In the existence of God, the foundation of all religion, men, with very sew exceptions, all agree. And according to the degree of civilization and proper instructions, we also agree in the existence and nature of moral principle: In God as the Author of all good; in moral principle, as the most important interest, and the happiness of man. That religion which gives us the clearest perceptions, and most exalted views of these great doctrines; that teaches the most sublime worship and devotion of the former-that holds out the strongest and purest inducements for the practice of the latter, we think true, beyond dispute. This we believe to be the Christian religion. The design of moral principle, is happiness. Happiness cannot exist, without a hope of immortality. As the design of a good parent, must be the final happiness of his children, we should suppose that religion true, that sets this doctrine in its plainest and clearest light, and on its firmest basis; and especially that exhibits the glory and goodness of the Deity in their most love

ly form. Therefore, and for other reasons, we believe the Christian religion.-This of course renders the Christian, as he supposes, happier than others; but he has no merit to boast of. God has given him his belief, and his happiness consists in it; it is not purchased by it. Another man does not yet believe; and he of course is deprived of the pleasures of believing, not as a punishment, but as the effect of unbelief. Such are our views, and still, we have no right to complain of others, who dissent from them, because even if we are certain of being right and they wrong, we have not made the difference; nor they neither. But we are not certain; and therefore they have as good right to their judgment and opinions, as we to ours. We can only act for ourselves; and leave the event to God, who worketh all things after the counsel of his own will,' and will finally bring all, to see eye to eye.

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For similar reasons, we also, believe the Uuiversalist doctrine, as being the best mode of christian belief; and repose our confidence in it, as an infallible truth. But however certain of this fact, we will not quarrel with others, because they have not obtained, nor with God, because he has not given them the evidence. All we ask is, the liberty we grant to others, to hold, to maintain, to promulgate, what we honestly believe to be true, without hurt or persecution; and leave every man free to choose, from the great variety, what he is conscienciously convinced, upon due trial and reflection, according to the best evidence he possesses, is the True Religion. Liberalist.

From the Universalist Magazine.

"After this manner, therefore, pray ye.”

Mat. vi. 9.

Among the many religious customs, practised by Jews, in the days of our Saviour, which, in room of receiving his approbation, merited and received his reproof, was that of prayer. Thus reads his reproof: "And when thou prayest, thou shalt not be as the hypocrites are; for they love to pray standing in the synagogues, and in the corners of the streets, thatthey may be seen of men. Verily I say unto you, they have their reward. But thou, when thou prayest, enter into thy closet; and, when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret, shall reward thee openly. But when ye pray, use not vain repetitions, as the heathen do; for they think that they shall be heard for their much speaking. Be not ye, therefore, like unto them for your Father knoweth what things ye have need of before ye ask him."

We learn from this lesson, that the divine Teacher did not forbid prayer, but inculcated it. He faulted the manner of praying which was customary among the people. It is moreover made evident, by the forogoing instruction, that prayer is not necessary to give our heavenly Father any information, for he knows what we need before we ask him.

Many, who are serious and sensible persons, entertain doubts respecting the propriety of praying at all; and allege in justification of such doubts, that our heavenly Father not only knows our wants far better than we can know them ourselves, but is of one mind and cannot be drawn towards us by our entreaties.— Although there can be no dispute concerning the fact of these statements, it is yet believed that they do not necessarily afford the conclusion contended for. It is not to inform the divine Being of our wants, nor yet to alter his mind towards us that we should pray to him. All the effect which we can reasonably expect our prayers can produce is within ourselves. And, on the strictest examination, it will be seen, that on this principle we receive our reward.

The manner of prayer, recommended by the Saviour, claims due attention.— "Our Father who art in Heaven." He who prays to God must realize that he is the Father of his rational offspring. And as it is the duty of all men to pray, so it is the duty of all to address the divine being by this endearing title. This prayer then teaches us to believe that God is the Father of all men.

"Hallowed be thy name.”—In order to say this in sincerity and in truth, a due reverence and regard for the sacred name must be in exercise. Now we begin to discover the utility of prayer. Here is filial love and respect toward our heavenly Father, which is evidently that fear of the Lord which is the beginning of wisdom, and the only sure foundation of genuine piety and all the moral virtues. Here is no altering or changing the mind of God; but such a prayer, offered in sincerity, brings the mind into the very best moral frame conceivable.

"Thy kingdom come, thy will be done, in earth as it ts done in Heaven." This part of the prayer embraces the reconciliation of all mankind to God, in holiness and in truth. Here is manifested that wisdom which is from above, which is without partiality. No heart can pray this part of the petition without a warm and holy desire for the holiness and happiness of mankind.

"Give us this day our daily bread."-This desire not only indicates dependence on and confidence in God, but brings him who exercises it into a sincere determination to employ all the means which our heavenly Father has furnished to procure, from day to day, whatever is necessary to sustain his existence and render it comfortable. To be in a right frame of mind, at all times, to pray thus, would induce to industry and prudence; for if a man really looks to God for daily sustence, he will exert those means which God has given him for the purpose of obtaining it.

"And forgive us our debts, as we forgive our debtors.”—What better state of mind could any one be in than to be as willing to forgive his fellow creatures their wrongs as he is desirous that God should forgive him? As any given place on the earth, by being turned towards the sun, receives and imbibes his rays directly, so the heart that is thus turned to God, the fountain of love, receives and imbibes the heavenly nature. Had all who have professed to be the disciples of Jesus constantly maintained this disposition of heart and mind, christianity would never have been stained with the foul blot of persecution, nor would christendom ever have heard the horrible anathemas of endless torments. It seems impossible to think of any two propositions more opposite than are the two dispositions of forgiveness and endless condemnation.

"Lead us not into temptation, but deliver us from evil."-That the benefit of this section of the prayer may be clearly understood, we will suppose a frail individual, who is easily beset by the allurement of some particular vice, should, realizing the evil to which such indulgence tends, be exercised with a most sincere and fervent desire to be kept from it; and should, in the humility of soul, which a sense of mortal imperfection cannot fail to produce, devoutly pray to the Father of spirits to keep him from this evil by giving him fortitude to resist the temptation; is it not evident that this prayer must prevent his being overcome by the alJurement? In such a case the benefit of fervent prayer is most evidently seen.— And it is seen too that this benefit does not consist in any effect produced by prayer on the mind of God, but entirely in the effects which it produces in him who offers the petition.

"After this manner, therefore, pray ye."

He who was sent from God to instruct mankind, knew our infirmities, could accurately measure all the degrees of influence which every possible temptation to evil can exert on the human mind, and did, most compassionately, point out a sure preventive, which, if duly regarded, will not fail of its desired effects.

In contemplating this interesting subject, in connection with the inordinate passions to which we are incident, the mind naturally lights on that evil, which of all others, in our country, prevails to the damage of individuals and community. We mean the evil of intemperance. What a blessed deliverance would such a prayer, as the Saviour here recommended, effect! If the man, who is in the habit of daily intemperance, should begin the day in prayer to his heavenly Father, to give him fortitude to resist the temptation, to which he has so often yielded, this prayer would keep him from going to those haunts of vile indul

gences where temptation boasts of thousands vanquished. The prayer, continued, would redeem the slave and restore him to his freedom and safety. Could such a reformation as this be effected through our country generally, it would be of more value to community and more honorable to God, than all the religious excitements and reformations got up and carried on by blind zeal and enthusiasm, which have been known since the landing of our forefathers at Plymouth.

It is evident that the whole of the religion of the Saviour is embraced in the prayer which we have noticed. And yet, strange as it may seem, there are no items in this prayer, which are generally considered as of the first and greatest importance in those fashionable prayers, which are so often made at prayer meetings, and designed to bring weak minds over to certain sectarian notions. It seems reasonable to inquiry why the blessed Saviour omitted to direct the people to pray to be delivered from divine wrath? Why did he not inform them that they being exposed every moment to drop into a burning fiery furnace, ought constantly to pray that God would prevent such an evil? Knowing the hearts of men to be radically evil, totally depraved, naturally and inveterately opposed to God; and that, without the change, for which our religionists now so much contend, they must finally fall under the weight of divine vengeance, why did the Saviour neglect to do as our clergy now do, who zealously exhort us to pray that this change may be wrought within us?

It is against temptations with which we are acquainted, against which our reason and conscience stand opposed; it is against evils, which are known by being seen and suffered, that the divine teacher has directed us to pray. Let us pray, therefore, that we enter not into temptation. H. B.

From the [Charlestown] Bunker-Hill Aurora.

We know nothing of Mr. Balfour's writings than what is asserted in the following commnnication.

MR. BALFOUR'S WORKS.

This indefatigable "Inquirer after truth," has just published Three Essays, on the following important subjects; 1st. "On the intermediate state of the dead." 2d.

"On the resurection from the dead." 3d. "On the Greek word rendered Judge, Judgment, Condemnation, Damned, Damnation," &c. in the New Testament. Also, "Remarks on Hudson's Letters in vindication of a future rettibution." Mr. Balfour is well known, as the author of an "Inquiry into the scripture-meaning of the words rendered Hell, in the common version of our Bibles" --and also, an "Inquiry into the scriptural doctrine concerning the Devil and Satan." &c. &c. The present work is a very proper sequel of the two former-and falls in no wise behind either of them, as it respects the importance of the subject treated, or the ability of its execution. In his essay on the intermediate state of the dead, our author, in his first section, examines the scriptures thoroughly, respecting the state of man's body, soul and spirit, between death and the resurrection. The second section is devoted to the examination of Ghosts, and their intercourse with this world after death. The third section, examines the various opinions which have been entertained, respecting the nature of man's soul-its immortality-its condition after death; whence such opinions originated--and how they came to be incorporated with the Christian religion. Section fourth states facts, which show that the common opinion, respecting man's soul, and its condition after death, cannot be true. The fifth section takes up and considers objections.

On the 2d and 3d Essays, though very interesting, and to our minds entirely conclusive, we shall not remark. But on the fiast we say, it really deserves the serious reading of every christian. Mr. Balfour shows clearly that the Bible does not teach the immortality of the soul of man--and consequently man's hope of immortality rests, not on the fact of his possessing an immortal soul now, but wholy on the hope of a resurrection from the dead--and this hope of a resurrection from the dead, rests wholly on the fact of Christ's resurrection. This view,

if it be correct, must effect an immense change in religious opinions--for if when man dies--he dies wholly--and has not an immortal soul, either to be lost or saved in another world—then of course, the vast machinery for saving souls--"poor," precious" immortal souls”—which has operated for ages with mighty influence on mankind, will lose its power--and the blessed Gospel of Christ, will be restored to its simple original design-to bring men to the knowledge of the true Godto save them from darkness, error and sin-and to light up their hearts, by the glorious hope of immortal life, on the sure foundation of the resurrection of Jesus.

In this age of religious managemeat, when our country, is inundated with tracts, ingeniously contrived, and intended to bring the imaginary terrors of a future world, so to bear on the minds of the people,as to aid in the project of a magnificent religious ambition in this world-in such an age, the sober, rational and convincing views of divine truth, advanced by Mr. Balfour, and truly refreshing to the mind, and will justly entitle him to the gratitude of mankind. We heartily thank the author for the instruction, edification, and consolation we have received from his book. We earnestly recommend it to the perusal of othersand we venture to predict that whatever treatment Mr. Balfour may receive from the religionists of the present age-the next generation will do justice to his works, by embracing his views and enrolling his name among the benefactors of the human race. A LAYMAN.

From the (Boston,) Universalist Magazine.

We select the following article from a recent number of the Hartford "Religious Inquirer," as worthy of perusal, and serious consideration of our readers; hoping, if it should prove true, that it will serve as a necessary caution to all to beware of wolves in sheep's clothing, and put a full stop to the further "embezzelment" of money; for the Orthodox have grown so wise and sage in their spiritual concerns, and their schemes have taken such "deep root," that instead of reaping one hundred fold, it appears they have reaped "FOUR MILLIONS OF DOLLARS. O, tempora! O, mores !"

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Spirit of the Pilgrims..

ORTHODOX SCHEMES.

We never had a wish to excite needless jealousness of the conduct of any man or set of men. True, we have frequently cautioned the public against the craft of the clergy, and awakened suspicions against what we suppose to be the ultimate views of the leaders of the stupendous plans of the day. We have said, that what has been, may be repeated. We have no occasion to search the musty records of antiquity for proof that the most plausible schemes for the ostensible motive of christianizing the world, have been made subservient to the most sordid ambition. We shall mention one circumstance in anticipation of what we may expect to be repeated, with equal probability of success. About five years ago, a writer in the Montreal Christian Register, an orthodox paper, charged the "New-England Company," of London, with the embezzlement of four millions of dollars, which was ostensibly raised for the purpose of christianising the Indians of this hemisphere. Eight months after this charge was advanced, not a word of reply had been offered. The Londoners were silent as hades-the charge has been reiterated and no explanation has appeared-at least we have not seen an attempt of the sort Some of our cis-atlantic editors have taken umbrage at the exposure, but not one, far as we can learn, has the hardihood, either to deny the charge or defend the accused. May we learn wisdom by experience, and be careful not to close our eyes to the dangers which threaten us. Should we sleep we may be awakened by the clanking of our chains.