tence of certain feelings and impressions; and nobody doubts the existence of these feelings and impressions. The inquriy relates to the nature and origin of these feelings and impressions, and this even to the man who is the subject of them is not a matter of consciousness, but of inference, conjecture, or blind assent. He is conscious of strange and unaccountable impulses and emotions which he imagines, which he infers must be preternatural; in which inference he may be right or wrong, but at any rate it is not a matter of consciousness; and it is this inference only that we call in question. To illustrate this point we may be permitted to recur to the case of the hypochondriac, who is conscious of so many strange and unaccountable feelings and sensations. His physicians do not contradict the testimony of his consciousness; they do not deny that he really has all these strange feelings and sensations; but they argue with him on the ground that he is mistaken in his opinion or theory as to their nature and origin. This is precisely the ground which we take in arguing with those who imagine themselves operated on by a preternatural agency, in the changes wrought in their understandings and tempers. We do not contradict the testimony of their consciousness; we do not deny the reality of their impulses and impressions; we only differ from them in our opinion or theory as to the nature and origin of these impulses and impressions. It will not be denied that a man may reason erroneously and inconclusively in regard to the nature and origin of any of his impulses and impressions; and our only object is to expose and correct cases of such bad reasoning. We have no controver

sy with any man's consciousness, but only with the act of judgment, with which it is sometimes confounded.

After what has been said may we not regard a disposition to refer remarkable moral changes whether in individuals or whole communities, to a preternatural agency, in the same light in which we should regard a disposition to refer remarkable phenomena in the physical world to the same cause? We do not mean that both are not ultimately attributed to the power and appointment of the all-wise Disposer; but we do mean that both alike take place according to established laws, and are capable of explanation on philosophical principles. As the human mind and the laws by which it is governed, alike in its healthy and morbid states are better understood, we believe that mankind, at last will no more think to ascribe extraordinary impulses and impressions to preternatural agency, than extraordinary appearances or concussions in the elements.

But in avoiding one error let us not fall into another. In saying that religious impulses and impressions are resolvable into natural causes, we do but say, after all, that they are resolvable into one form of the divine agency. Nature is nothing; the laws of nature are nothing; it is the God of nature. He is the only real agent, acting according to laws, which he has seen fit to prescribe to himself. Indeed one of the objections to an unauthorized division of causes into natural and supernatural is, that it seems to imply, certainly to give the impression that what is resolvable into natural causes, is resolvable into something independent of divine agency. It is not so. All is from God. It is essential as it seems to me, to a truly devout mind to believe and feel that all is from God. We work out our own

salvation with fear and trembling, and in strict accordance with the laws of our moral and spiritual being; but still it is God who worketh in us, both to will and to do, of his good pleasure.

INTELLIGENCE.

UNITARIANISM IN 1832.

IN the Advocate for December 1831, we gave a glance at Unitarianism in the United States; by which it appeared that its state and prospects were in the highest degree encouraging. Since that period nothing has occurred to lesson the hope of its still more extensive and general prevalence. On the other hand, fresh evidence is furnished every month, that the simple and rational principles of Liberal Christianity, have obtained a deep hold of the minds and hearts of a large portion of the intelligent, reflecting and sober part of our population, throughout the country, and especially in the Northern and the Western States.

In New England the Unitarian churches have continued to flourish, and considerable accessions have been made, to the numbers, both of individuals and churches. The extravagant measures of our orthodox brethren, in regard to revivals, and the continued manifestation of a spirit of exclusiveness towards those who differ from them, have awakened attention to our principles, and have led large numbers of the intelligent and influential members of Orthodox parishes to espouse the cause of Unitarian Christianity.

In the Middle and Southern States, a spirit of active inquiry exists, and liberal principles are steadily gaining ground. In the Western States, the progress and prospects of Unitarian Christianity, seem more encouraging even than in the portions of our country already named. In the principal cities and towns west of the Alleghany mountains, the people have manifested a strong desire to receive among them our books, and to listen to our preachers. In three important cities, Pittsburgh, Cincinnati, and Louisville, churche: have

been established, and Unitarian teachers employed; and among the whole population of that wide region, a most promising field is open for the efforts of Unitarian Christians.

In foreign countries, Unitarian principles are making steady progress; and in some parts there are indications of a general revolution of opinion in favor of Liberal Christianity.

In England the prejudices against Unitarians are becoming every year less virulent. The progress of political reform is in many respects favorable to the progress of their principles, and to their growing numbers and influence as a distinct class of Christians.

In France, where in past time the corruptious of popery not only led to religious indifference, but produced, as was the case with the inore cultivated part of the community, a general disgust at everything bearing the name of religion, there are symptoms of a most decided and general reaction in the public mind in favor of a reformed and rational religion. An opening of incalculable importance is thus presented for the efforts of Unitarian Christians, not merely in the diffusion of their peculiar faith, but, in what they deem of far higher consequence, the upbuilding and strengthening of the broad principles of christian truth, and christian holiness.

The extensive community of Unitarians in Transylvania, as appears by the latest accounts, continues to increase in number and to exemplify practically the sanctifying fruits of our faith.

In other parts of Europe, the progress of intelligence and a spirit of reform in government seem to be rapidly preparing the way for more liberal and generous principles of religion.

From parts of Asia, also, we have encouraging accounts. At Mudras, in India, William Roberts, a native of the country, and an intelligent and most devoted advocate of Unitarian Christianity, continues to labor with success.

In Calcutta, the home of that distinguished reformer, Rammohun Roy, there are favorable indications. The independent and liberal spirit manifested by some of the educated Hindoo youths, and the extent to which the population are now instructed by news-papers in the native language, are circumstances which promise at no distant day, a different aspect to the cause of true Christianity in India,

AGENCY OF THE AMERICAN UNITARIAN ASSOCIATION. We gave in our last number a brief sketch of the late measures in behalf of the General Agency of the Unitarian Association. Subscriptions had at that time but just commenced in the city. They have since been very extensively made. In some of our churches they are not yet completed; but in those from which definite accounts have been received the result has been in accordance with the known liberality of our citizens, and worthy of the interesting and important object for which the funds were solicited.

In several of our principal towns, active measures are in operation for obtaining donations and subscriptions; but they are not so far advanced as to enable us to state definitely the amount raised in any town. Some of the individual subscriptions, however, manifest great generosity, and a deep interest in the success of the Agency. Among these we take the liberty to name the subscription of $500 by Hon. Stephen C. Philips of Salem.

Public meetings on the subject of the Agency have been held in several places, on which occasions spirited and eloquent addresses have been made,

We trust that the subscriptions will be carried on to completion, both in the city and country, in the same spirit of liberality with which they have been begun.

PUBLIC UNITARIAN MEETING AT PROVIDENCE, R. I. On the evening of Nov. 15th a public meeting of the Providence Auxiliary Unitarian Association was held in Rev. Mr. Farley's church, to consider the subject of the General Agency. Prayers having been offered by Rev. Mr. Francis, of Watertown, the object of the meeting was briefly stated by Rev. Mr. Farley, President of the society, and the gentlemen present were requested to express freely their opinions. Mr. Howland of Providence submitted the following resolutions.

Resolved, That this meeting have learned with great satisfaction the design of the American Unitarian Association to constitute a permanent General Agency, and that the proceedings of the Association, thus far in this behalf, meet our entire approbation.

Resolved, That the present aspects of the religious community, the prevalence of Infidelity in some portions of our