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expectation, and keeps at a distance from selfish repining, though not without keen sensibility, and a constitutional predisposition to anxiety; by fortitude, a spirit collected and resolute in difficulties and dangers, and evincing always an entire superiority to fear; by patience, bearing trials with an equal mind, and espeeially showing exemplary composure in bodily sufferings; and by modesty, refusing to make pretensions, and display superiority; whilst estimating highly the value of opinion, paying a delicate respect to the impressions of other minds, and pleased with the favourable judgment of his fellow men. He exhibited the spirit of application and industry, executing seasonably and thoroughly what he undertook; and, though less willing than was desired to assume responsible employments, he was far removed from any thing like indolence. He maintained a wise and careful self-government, disdaining the bondage of sense; in pleasures, regarding the boundaries prescribed by nature, by health, and by duty. He saw the value of the golden mean in conduct, and cultivated the moderation which prevents virtue from degenerating into vice by irregularity and excess, and which, in relation to distinction and place, rather avoids than courts preeminence.”

Mr. Cabot's religious views, principles, and feelings, were in perfect harmony with the whole of his character. A deep sense of his relation to God was the foundation of his virtue. A firm belief in the divine authority of the Christian revelation was the result of a full and candid examination of its evidences; and, though he punctually attended on all its ordinances, and was never backward to profess and maintain his convictions of its truth and its excellence, his Christianity was yet more in his heart than it was on his lips, and was to be seen in the conduct of every hour, and in all his usual occupations, as conspicuously as on the first day of the week, and in the temple of God. His ideas of the nature and attributes of the Supreme Being, and of the character and demands of religion, were eminently rational and liberal. He believed that God was infinitely merciful, compassionate, and kind; and that love, and not terror, was the prevailing language of religion. There was neither cant nor levity in his conversation, superstition in his thoughts, uncharitableness in his feelings, nor censoriousness in his judgments. He could not conceive of any other end in religion, than to make men virtuous, and consequently happy. If his neighbour was a good man, he took him by the hand, and inquired not too curiously into his faith; if he was a bad one, he was made no better in his eyes by any similarity of communion. His own creed was strictly unitarian; but two of its principal articles were universal charity, and unlimited toleration. He believed in one God, in one person; that Jesus Christ was his messenger and son; that men were to work out their own salvation; and that they would be accepted, not on account of what another had suffered, but, through divine mercy, for what they themselves had done. He had no faith in the utter vileness of hu. man nature; and thought, that whatever pretended sanctity, or mere outside morality might be, true righteousness was infinitely better than filthy rags. He was no sectarian, nor maker of proselytes; but he was desirous of the advancement of liberal Christianity because he was firmly convinced that it would best promote the happiness of men. His opinions were not to be shaken by the usual arguments, or cavils, for they were formed by impartial and mature investigation; and he was better acquainted with theology, than many are who pretend to teach it. The faith, which he had deliberately adopted in the strength of his days, remained to comfort his age, to cheer him in illness, and support him in the hour of death.

The writer knows that these are terms of high eulogium, but he is not sensible that one word is undeserved. For the last years of Mr. Cabot's life, he was honoured with his personal friendship; and he is well acquainted with the public sentiment regarding him. That sentiment will bear concurrent testimony with his own most vivid impressions; for, while the subject of this notice lived, he was spoken of with but one voice of esteem and veneration, as he is now with but one of regret and mourning.

Influence of a Knowledge of God. AMONG the means of piety and goodness, none is more valuable than a knowledge of God; not merely a knowledge of his existence, but of his nature, attributes, dispensations, and providence. Do we know God to have infinite power? It should teach us that we are entirely at his disposal, that our strength is weakness, and our boldest efforts of no account in his sight. His justice should encourage us to perseverance, and patient submission under the trials and pains of life, assured that no good design will go unrewarded. God knows all things. And shall it be no restraint over our vices, that we are watched by so pure an eye, whose vision no darkness can obscure, whose penetrating glance no swiftness can elude? God is good, infinitely good. Where is our gratitude? Where are the generous emotions, which should rise up to swell the notes of praise to a benefactor so unbounded in the riches of his benevolence and grace? God is merciful; not to the wicked, the obstinate, and the rebellious; but to the humble, the penitent, the virtuous. Who will delay to become the object of this mercy by reforming his life, and seeking the divine favour?

Let none entertain the degrading thought, that with God's mercy can be joined any evil passion. He cannot hate his creatures; he can only love them. The wicked have not to apprehend the hatred, the vengeance of God. Not a single attribute of his nature have they to fear. Their own follies, their wickedDess, their perverseness, their disobedience, are the only objects at which they need be alarmed. These God will punish, but as much in mercy as justice; he would have all his creatures happy; he would purify them from the crimes, which are at war with their well being. Let all persons know God as he is, and they will serve him acceptably.

Unitarian Society at Pittsburgh.. A new building for public worship has been conimenced by the unitarian congregation at Pittsburgh, Pennsylvania. This Society has for some time past been under the pastoral care of the Rev. John Campell, to whose work on the Unity of God and the Reconciliation made by Jesus Christ, we have on a former occasion called the attention of our readers.

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To the Editor, SIR,

In your article on the Prospects of Unitarianism, in the Miscellany for July last, you have made mention of four prominent places, where orthodoxy, since the era of the Reformation, was planted with a strength and deepness, which mere human foresight would predict could never suffer it to be eradicated, but where the result has utterly baffled such prediction.” That part of Europe, generally denominated Holland, once considered as the bulwark of the reformed religion, and the strong hold of what is called orthodoxy, and where it has been defended in numerous ponderous volumes, with perhaps unequalled learning and perseverance, you have not named; but it offers at this moment another proof of the truth of your observation, that in all those places where Christianity has been partially or wholly released from her alliance with power, and the religious principle and the spirit of inquiry have together been allowed to exert their ener

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