The motives which selfish principles supply are not enough. we are creatures of Eternity, and from Eternity our principles of action must be derived.

We believe that the truly moral soul has an infinite value, and that this world is the school-house in which it ought to be educated for heaven; that no man can go to heaven, except that he is born again, or in less technical language, except he gets into his mind the spirit of Christ-of faith-of goodness and purity.

We believe in our absolute dependence upon God in all that we do, and especially in the work of salvation.

These are the truths which Christ taught, and by which the world must be regenerated. They contain much to excite the mind, and carry it above and beyond this present life, but they are not less rational than spiritual. They contain the essence of all religion, yet are perfectly plain. While we preach them, we can say, "Think about them; bring your minds to bear with their whole strength upon them; if they do not prove true to scripture and good sense, throw them away. Be bold in your inquiry, only be conscientious also, and faithful to your own souls." This is what we mean by rational religion. It is no other, as we think, than simple Christianity, and as such it must prevail. The age demands it. The earnest expectation of the creature waits for it. The mind of man has long enough groaned under the bondage of half understood systems. It has already arisen, and the worn garments of the former generations are laid aside.* Shall it remain naked? Shall the Majesty of God be unrevealed to its eye? Shall Christ, the Redeemer be scoffed at? Or shall men learn that his yoke is easy, not confining the mind to set forms and phrases, and a certain prescribed mode of feeling, but securing to it independence and immortal vigor. Christ brought truth to regenerate the mind not less than the heart.

* This is the skepticism, so much and so justly lamented by the good, but so prevalent in the West. It is bad, but we think it indicates that some of the present forms of Christianity are outgrown, rather than the downfall of Christianity itself.

He was an enemy to all superstition. He asked no superstitious faith even in himself, but said, "If I have done evil, bear witness of the evil." "Why even of yourselves judge ye not what is right?" No one now appeals more to the rational nature of man than did Christ. Christianity is rational. It offers itself to the reason; it urges men to think independently; it is an open and legible book. As such let it be known, and it will subdue even the stubbornest of all enemies to truth, that cold and heartless system of inconsistencies called skepticism.

We will say a word about the term "Liberal," which is also much misunderstood. We mean by it only this,-opposition to all exclusiveness. "Who art thou that judgest another man's servant?" We mean that every man has a right to read with his own eyes, and to form his own creed, subject only to the judgment of God. That every one who believes and obeys Jesus Christ will be saved through him, notwithstanding whatever the church may say to the contrary. We profess no liberality to vice nor to wilful error, for God has already condemned them. But we say-let Christians dwell together in the spirit of love. They have the same master, even if they do think differently. They are going to the same judgment-seat, and the same eternity, even if they are, or imagine themselves to be, marching on different roads. The truth is, that all Christians are on the same road-namely, the road of religion, pure and undefiled before God, the Father, which is this: to visit the fatherless and widow in their affliction, and keep himself unspotted from the world. He who is not on this road is no Christian. All who walk upon it, be they of Paul or Apollos, are Christ's.

The progress of liberal and rational principles in Christianity will go in two different modes; First, silently and unobserved; secondly, with outward show. First, we will speak of the silent, and often unacknowledged progress, for it is the most important. If we are sectarians, we shall not be satisfied except our name is spread abroad; but if we are truthlovers, we shall be satisfied to see the truth gain ground under any form and by any agency. The Saviour said, "so is

the kingdom of God, as if a man should cast seed in the ground, and should sleep and rise night and day"—that is,

go about his regular pursuits, leaving the seed alone "and the seed should spring up and grow, he knoweth not how; for the earth bringeth forth fruit of itself; first the blade, then the ear, then the full corn in the ear." Thus unwatched, unperceived, but effectual, is the growth of correct principles now. We speak of great revolutions, and ascribe the cause of great changes to a few violent commotions, but the seed of every reformation is sown in silentness and grows up unnoticed, and not until the "full corn in the ear," appears, is it perceived how great a work has been accomplished.

It is surprising to see, with what tenacity men will cling to old names, when their faith has almost entirely changed. They persist in proclaiming that the shadow is just what it used to be, while every body can see that the substance is altered in its whole shape and texture. For example-multitudes persist in calling themselves Trinitarians, who have modified the doctrine of the Trinity into merely this, that God manifests himself in three ways; The Creator or Father; The Redeemer, through Jesus Christ; The Sanctifier, through the influences which he exerts on the human soul. This is Unitarian doctrine. But those who hold it would almost shudder at being called Unitarians-so strong is the prejudice. Others call themselves Calvinists, who explain away every one of the five points. By "original sin," they mean the passions and weaknesses natural to man. By "total depravity," that no action can be called meritorious, except the motive is pure and religious. By election, that God knows who will and who will not be saved, and has elected all those who become worthy of eternal life. Other doctrines are in the same manner explainso as to be plain enough-but they cease to be Calvinism. Whether right or wrong, as explained, they are Unitarian doctrines. Yet they are firmly held by many whose voices are loud in denouncing that worst form of infidelity, Unitarianism." A great movement is going on, although outward forms continue unaltered. To a casual observer, all seems unchanged.

The ancient names are retained-the old phraseology, long ago become merely technical, is still used. But those who look beneath the surface perceive that every thing is rapidly changing, and will not be surprised if they see what is denounced as heresy to-day, praised as orthodoxy to-morrow. The change of "the letter" is what attracts common attention; the real change is of "the spirit."

Silently, but effectually, the elements of western character are working together with, and modifying religious systems. Its independent and practical tendencies are more and more exhibited. Many persons who continue to condemn the words "Rational" and "Liberal," as other terms for infidelity, are already acting in the genuine western spirit, according to the very principles which those words imply. They are bringing their religious opinions and feelings to the test of common sense, and modifying them accordingly, and thus are themselves 'Rational' Christians. They acknowledge that all who profess faith in Christ and obey his words, are entitled to the name of Christians, and, through the grace of God, to eternal life in Christ, and thus they are "Liberal Christians." Let these principles be acted out, and we have no fear in regard to doctrines. They will very soon lose their misty form, and appear in shapes on which the eye can look steadily. Let men read the Bible as "men in understanding," and we have no fear that they will find there an irrational or illiberal creed. That which we fear, is the strange principle often defended in religion, that doctrines, confessedly irrational, may be true, and must be believed; and this exclusive principle, that he who does not read the Bible so as to agree with the church, is a heretic and no Christian. These principles we fear, because they are the parents of superstition and bigotrythose roots of bitterness in the Christian church-those tares which the enemy hath sown in the night. Sach are the principles by which the present volume has been conducted. Such are the principles to which we devote the second. We ask all who think with us, whether it is not their duty to help us by procuring subscribers, and disseminating the work?

It will be seen by those who have read our 'proposals,' that the name of this magazine has been changed from 'Examiner' to 'Messenger.' Our reason for this change is simply, that the first name is preoccupied by a paper published in St. Louis, which advocates principles so different from those which we shall uphold, that we are unwilling to have our book confounded with it in the mind of the public. It is true that the Western Examiner of St. Louis is probably little known to most of those who will read the Messenger, but we thought it better to avoid all unpleasant mistakes, by putting ourselves on the safe side. The great object to be secured by the name of a periodical, is to designate it among all others; and this object is attained by the present, better than by the former name.

A primary object of this work is to set forth and defend Unitarian views of Christianity. Our religious opinions are to ourselves of the utmost importance, and we feel that we cannot value them too highly. We shall therefore explain and illustrate them, defend them earnestly, show that they rest on revelation, and that they are in all respects practical. This is a part of our work, and it seems to us important, because we believe that these views are not only true, but suited beyond all others, to promote a practical christian life. We deem it important in another respect. We believe that there are many whose minds hesitate between believing and rejecting Christianity, whose doubts would yield to a thoughtful faith, if the truth were presented in its original and divine simplicity. For it seems to us, that the exaggerated reports of infidelity in the West, have been founded not so much on the rejection of Christianity itself, as on the rejection of creeds (i. e. the opinions of men about Christianity,)-which have been presented in its stead, and considered ident with it.