judge for myself that he has. We are both equally accountable unto God for our opinions.

We have now given a specimen of the nature of the NewYork controversy; and of the manner in which Investigator has treated the three doctrines, which compose the Triangle. Some things have been suppressed in copying these paragraphs; but nothing because it was of a milder cast than what we have quoted. It should be distinctly understood, that these doctrines which the author has treated with so much severity, were once a part of the system of orthodoxy in New-England. Had Investigator been a clergyman in Massachusetts but fifty years ago, and had he then published such views of these doctrines; the probability is, that he would have been stigmatized as a genuine son of Arminius, and driven from the pulpit, with as little ceremony, as Mr. Dewy was expelled from a Theological Seminary.

How happy it is for the present clergy of New-England, that orthodoxy is not the same thing now that it was in the days of their fathers! But the fact, that several doctrines which were formerly heresy are now orthodoxy, should excite in ministers both candour and circumspection. For, to say the least, it is very possible, that some articles which are now deemed orthodox, will be treated by their children with as little reverence and complacency, as Investigator has shown for the doctrines of "The Triangle."

It is, however, devoutly to be hoped, that as the system of orthodoxy shall be improved by the adoption of more benevolent opinions, a correspondent change will be seen in the temper of theological writers. For, after all that can be said of the importance of correct opinions, LOVE IS THE FULFILLING OF THE LAW:" and those opinions which have the greatest tendency to promote christian love, are unquestionably the most important.

66

THERE is hardly in history an object more worthy of contemplation, than the characters, circumstances, and principles of the first settlers of New-England.

The pilgrims of Leyden lived in an age when the principal topicks of discussion were theological; and the principal rights, vindicated on the one hand and

violated on the other, by those who made a noise in the world, were those of conscience. Our forefathers would have been considered able, as well as independent men in any age or country; but from the age in which they lived, they were clothed with the respect and influence which sanctity gives to experience and ability. The leaders in the

Church then were qualified to be leaders in the State also; for the policy of the times was ecclesiastical, and the ministry of the preachers political.

It has often been cast as a reproach upon our forefathers, that they trace their origin to the BROWNISTS,--a sect whose principles were generally regarded as anarchical and turbulent, and whose separation from the Church of England has been regarded as little else than petulance and faction. It is true, that some of the members of the Church, a part of which afterwards emigrated to New-England, were originally denominated Brownists; but it ought not to be forgotten, that that most venerable and excellent man, JOHN ROBINSON, who, if any one, deserves to be called the father of the New-England separation, as he advanced in life relinquish ed many of those rigid points for which he had once contended; and not only disavowed, but most anxiously strove to exonerate himself and his followers from this name of opprobrium.

Though the reasons for which our forefathers left England, were such as would entail no dishonour on any people or on any leaders, yet it must be mentioned as no less to their credit, that instead of retaining in Holland, any antipathy to the country which they had abandoned, or even to the church which had east them out, they every year grew less and less severe in their notions of separation; and RoBINSON was the first and foremost in acknowledging her as a true

church, and in receiving her members to communion. Nothing spreads such a lustre round the latter years of this great man's life, as the mildness which mingled its genial rays with the glory of his independence and the ardour of his zeal. He far outstripped his age in his notions of toleration, and many of his brethren in his love of peace.

Our forefathers did not emigrate to this country in search of religious freedom alone; for that they had obtained and might have continued to enjoy in Holland.

They were actuated by views and principles still more pure than those which some would petulantly term impatience of restraint and of uniformity.

They did not, by living among the Dutch, lose their national attachments. They were still Englishmen, and they wished to live as such. They did not like the loose and careless manner in which the Sabbath was regarded in Holland; and they were concerned for the morals of their youth, whom they saw exposed to ill examples and in danger of contracting dissolute habits. When to all this is added, the effect of the climate on their health, and the many instances of manners and customs to which they could not assimilate, nor oppose with effect, nor expect to reform,-I know not how it is possible to combine a number of more powerful and honourable motives, than those which compelled them to emigrate. It seems also, that even in that early period, they had a glimpse of the mighty conse

quences which would result from their flight across the Atlantick. They saw before them the unexplored continent of NorthAmerica, yet to be subdued to the dominion of the Prince of Peace; and though they could not have foreseen the rapid waste of the native inhabitants, and the immense increase of European emigration, they certainly cherished the hope, that by going thither they might make way for the propagation of the Christian religion in a heathen land; though, to use a phrase of their own, they should be but "as stepping stones to other's who might come after them."

It is easy, indeed, to find many good principles pushed to excess in the conduct of the non-conforming churches of that day; but they were such errours as always attend the first development of a principle essentially true, and which experience is sure to correct in considerate and sensible men. The most severe must allow, that our forefathers understood the principles of toleration as soon as they were understood in the civilized world; and that ROBINSON, their spiritual father, seems to have understood them much earlier. In any view of the subject, we ought to adore the good Providence of God, that by a series of such remarkable events, the way was prepared for the emigration of such men to this country, and for the diffusion of the great principles of protestantism and toleration, of which New-England has been the depositary, and of which we cannot be despoiled, while the

spirits of some of our forefathers yet linger about our wintery shores to remind us of principles which they understood, not always fully while they lived, but almost without exception before they died.

After all the deductions made by a philosophical and fastidious posterity, there will yet remain in the character of our forefathers, much to admire and to imitate. They were the choice spirits of the age. Some of them were men of eminence at home, before they forsook all for liberty of conscience. Many of them were men of education. Their ideas of government were worthy of sound thinkers; their administration in general worthy of good men, and many of their notions of the qualifications for the Christian, worthy of being revived and emulated.

Let us, then, as descendants of these pilgrims, cherish with all the tenderness in our power, those sublime principles of Christian liberty and catholicism, which lay at the foundation of their heroick virtues. Do not confound these with the principles (if principles they may be called,) of skepticism and indifference, which are so often substituted in their place; for what merit is there in his toleration of religious opinions, who considers all religions as equally false, or doubtful, or unimportant?

Let us imitate their most anxious solicitude for the religious education of their children. To secure their good estate as members of the church of Christ, and

fulfil their baptismal engagement, they thought it a light evil, that they were compelled to leave their dear native country, and undergo the dangers and privations of an emigration to this inhospitable land. They looked forward with eyes of faith and hope to their pious posterity, who, under the blessing of Providence and their religious institutions, should many generations afterwards, constitute the church of Christ in these regions.

Let us imitate their respect for the Sabbath; their regard for the publick institutions of religion; their anxiety to perpetuate a learned, pious, and regular ministry; and their principles of subordination and of respect for age and office.

Let us especially, observe the care with which they conferred the offices of trust and authority on their best and wisest men. They had no notion, that civil society was nothing but an arena in which folly could aspire to honour, and ambition contend for office. They did not regard the commonwealth as a theatre

on which profligacy, vanity, impudence and crime were to be in everlasting struggle with virtue, modesty, wisdom, and integrity; but the earliest history of New-England, exhibits offices conferred on the best, accepted with reluctance, but filled with fidelity; and, as our forefathers had emigrated for the sake of peace, liberty, and security, they were satisfied when well governed, even if every man had not an opportunity of having the consular fasces carried before him once in his life.

In fine, there there is not much danger at present of our relapsing into the errours and mistakes of our forefathers: would to God, there were as little of our forgetting their principles, and casting off their distinguishing virtues. But whatever be the degeneracy into which God, in his wrath, may suffer us to fall, there is yet hope left, that we are not without a regenerating principle of political and religious virtue, while any hearts yet beat at the name of ROBINSON, or any of us glory in our descent from the pilgrims.* B.

SIR,

I HAVE lately read many of your numbers of the Christian Disciple, and am well pleased with the candid and Christian spirit uniformly inculcated. The perusal of the number for October especially, has given me so much agreeable information, that I shall, for the next year at least, contribute my mite to its support, for which I am likely to be well repaid.

I think while such pieces as your extracts from the Rev. Mr. Wells's "observations," and other argumentative pieces, breathing the same spirit, contin

Portsmouth, October 28, 1816.

ue to fill your Magazine, a disposition for religious controversy and intolerance must decline, where it circulates, or there can be but little sense of shame with the dogmatical. The piece on the National Bible Society, and, in short, the whole contents, in my opinion, well merit a place in your valuable publication; which, for the credit of New-England, I hope will never be discontinued for want of patronage. If you think fit to publish these remarks, I should like to see them in your next number.*

THERE is not, perhaps, another person living at the present day, who attracts more attention than the Emperour Alexander. Whatever may tend to unfold his character and views, must be interesting to the world. The following narrative was several months ago, shown to the Editor of the Christian Disciple, in manuscript; and it was then requested for publication. But the conscientious possessor of the copy, doubted the propriety of suffering it to be published, although he was under no injunction to the contrary. It has, however, been recently receiv

ed with an explicit license for giving it a place in this work. No doubt is entertained of its genuineness or authenticity.

For the information of many readers, it may be proper to observe, that prior to the interview with Mr. Clarkson at Paris, an interview took place in London, between the Emperour and three eminent persons of the Society of Friends; namely, Wilkinson and Allen, of Great-Britain, and Stephen Grellet, of New-York. Wilkinson and Grellet are ministers, and William Allen, is one of the Committee of the British and Foreign School Society.

EDITOR.