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    as they leave ghosts and wkches for unfrequented glens and mountains , and all the raw-head and bloody-bone stories of the churchyard ; and if the schoolsmaster does not soon oblige even th& Christian Guardian to quit Buck company , we have mistaken his character and miscalculated the effect of his being abroad . Unitarians , however , doubt not , as the Scripture teaches , that without holiness no man can see the Lord , and that wrath , tribulation ,

    and anguish , are reserved for evil-doers ; at the same time holding that judgment will be tempered with mercy . But it seems they have no heaven or helL We Were certainly aware previously that the Christian Guardian , and those Who think With him , allowed tMtafians no chance of heaven ; but We had to learn that between heil and them there was placed an impass&bfe gulf . But suppose they do reject the vulgar ideas of hell , does it therefore follow that they dfebard All ktea of future punishment ? Anaxagoras , because he entertained different views of the Deity from those which

    prevailed in his day , Was designated an Atheist . The injustice of this misnomer every honest man now acknowledges ; yet wherein is the difference between the caSfc of the ancient philosopher and that of the modern Unitarian ? We deprecate , then , the imputation of the writer , and while we remind him that difference of sentiment on , does not imply a denial of , a subject * wje admonish him to learn to do justly , and in the fear of God to walk humbly before hirru Heaven , as well as hell , he tells his readers , is

    ' * banished from their consideration" . Does the writer mean that they do not even think About futurity ? Or , by this bungling pnrase , are we to uk ~ derstand tfaat Unitarians disbelieve in a hereafter ? We know what language would best characterize such assertions , tfidugh we abstain from using ifc . We will , therefore , call it by rio harsher a name than , ah uMruth . Whether or not the views of Unitarians , respecting a future state of being , differ frona those of the writer , we ptofess not to know ; but if they do , they differ not , tre venture to say , more than his own differ from those entertained by the

    more and the less cultivated of his community . On iio subject , in fact , have we found so great a Variety of opinions as on the nature of the engagements and joys of the future world . Tot homines , tot sentential Every one has a heaven of his oifrn— -and so it must be } for as the strain of each poet varies according to the aspects of his mental and moral being , so do the hopes and the imaginings of each Christian . Each one makes of the furniture of his own mind a he&Veh , filling tt witfc itnages that fere congenial to its feelings , taking care only to gild me scene , and invest it with perpetaity . —Another charge against the Unitarians is , that they have no Atonement . Of Atonement we have as much ad the New Testament has : for oh no subject can

    the creed of Unitarians be more fully expressed in the language of Scripture than on this . Out sincere Belief is , tiiat God Was in Christ reconciling tbe rtorfd unto himself . We are not careful to reply severally to the otW imputations of the writer ( frho appropriately enough ^ i gns himself Zelotes in nfe account of the articles of our creed , 6 ? rather no-creed . He may say , if he Will , that We have no Redeemer , tii > Intercessor , no sanctifying or Comforting Spirit : We give ; to fcadh and every of thes 6 s ^ tements an unqualified denial . They ate untrue , they are calumnious . The writer increases

    in boldness as hte proceeds . * it ha * been tfrell observed / ' says he , ' that as the Sfecinfah creed is necessarily infallible and unchangeable , it cannot be made to conform to Scripture ; the alternative is obvious , Scripture must be made ie > conform to ifc . * Hov ^ r is tfiiS siltV ehairge consistent yfttim another oftett brought ^ eain ^ t \ is , that " ( kire i » no stability in our priaciples—that the

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    The Watchman . 651

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    2 y 2

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Sept. 2, 1829, page 651, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2576/page/51/