that "his guileless innocence, so happily combined with steadiness of principle, and his sweetness of temper and readiness to oblige, gained the fond regards of all his associates, and secured to him the cordial friendship of his more intimate connexions. His calm and steady maintenance of religious principle in the midst of many inducements to swerve aside, was a distinguishing trait in the character of so young a man, and gave a pleasing promise of immoveable firmness in the maturity of life." That this is not the language of partial friendship, will be acknowledged by all who were acquainted with him. His feelings and tastes, as evinced by his personal habits, by his choice of associates, by the selection of his library, and by a considerable number of private notes and observations which have been found among his papers, and which were evidently intended for no eye but his own -were all on the side of religion and virtue. Many of his memoranda, mentioned above, display the results of much inquiry and reflection on religious subjects, and are characterized by a beautiful union of manly intelligence and devotion. He was, indeed, to use the language of the same correspondent, "such a one as cannot easily be spared in the midst of this perverse generation."

The affliction felt by his relatives to see their fondly-cherished hopes thus prematurely and irretrievably crushed, though poignant and grievous, is tempered with resignation to the will of the Most High. If deep and universal sympathy can afford any consolation, and assuredly it can it is theirs. There is so much of what is kind and amiable in human nature, that strangers can be touched with feelings of compassion to strangers, and "weep with those who weep,” though separated far from them, and united by no ties but that of a common humanity. A sense of the high estimation in which a lamented son, a beloved brother was held, must be as balm to the wounded spirit of his survivors. But they have a still more exuberant and salutary source of consolation in the divine truths of revelation, and they have learned "not to sorrow as those who have no hope." Confiding in the paternal care of the wisest and best of beings, they can rejoice in the assurance that even their afflictions are intended for their spiritual edification; and they may indulge the delightful assurance, that their "beloved one is not dead, but sleepeth," and that he will awake to the enjoyment of life everlasting, in a better and happier state, where every virtue and every talent will be expanded to perfection.

DIED, at Newtownards, on the 15th instant, Catherine Ramsey, aged 72; long infirm in body, but active in mind; a sober-minded and rational Christian; the last of a family well known, and highly esteemed.

THOSE who wish to advance themselves in the knowledge and practice of religion, will never make their own previous views the rule by which to determine their future opinions. They will open the Bible, study its contents, and regulate all their sentiments by that holy and unerring directory. Without some such plan as this, I cannot conceive how improvement could be promoted; or how Heathens could become Christians, or Romanists Protestants.

There is nothing which ought to be more seriously examined, than the opinions which men entertain regarding divine worship. Confusion of mind, or coflicting notions on this all important subject, are certain to disturb that peace and consolation, which will ever be the reward of clear and well regulated ideas. To hold distinct and correct notions on this primary matter, is a most serious consideration, and one which lies at the foundation of several truly interesting particulars. As there can be but one object of divine worship, it is of the highest moment to discover what that object is. Every reader of the Old Testament is aware of the object to whom Moses and the prophets directed the hearts of the children of men; and Jesus Christ, who is an infallible guide, has confirmed their inspired instructions. When he taught his disciples to pray, he bid them say, Our Father which art in heaven:-Matt. vi, 9. He does not direct them to say, O Christ hear us. He tells the Samaritan woman, that in the following times the true worshippers should worship the Father:-John, iv, 23. He forewarns his followers to ask him nothing after his ascension, but bids them ask the Father in his name :— John xvi, 23. It was the doctrine of St. Paul, that in every thing by prayer and supplication we should let our requests be made known unto God:-Phil. iv. 6. And his own practice was according to his doctrine, I bow my

knees, (says he,) unto the Father of our Lord Jesus Christ: -Eph. iii, 14. In many other places, God, or the Father, not Christ, is mentioned as the alone object of di vine worship; nor are we any where enjoined to make Christ the object of this worship. It is worthy of the utmost attention, that Christ himself, whose example and footsteps we should follow, prayed uniformly to his Father, and never did so much as once petition any other person of the supposed Trinity. Nay, it is plainly said, that divine worship should be always offered up unto God, even the Father, in the name of Jesus Christ :—Eph. v, 20. And, accordingly, we read in a number of places in the New Testament, how the Apostles gave thanks to God, in the name, or under the authority of Christ-through Jesus Christ. By what fatality, then, does it happen, that serious and inquiring Christians never think of these passages; or, if they do think of them, how do they evade their force? If those are the true worshippers who worship the Father only, how can they be so, who worship two other beings besides the Father? Those who worship the Father, the Son, and the Holy Ghost, three persons in one God, are never, in the holy Scriptures, said to be the true worshippers.

But Trinitarians maintain, that worship is due to Christ, and in confirmation of their assertion they adduce texts of scripture. Whilst, in common with my Unitarian brethren, I will yield to no one in cordially receiving Jesus Christ as the best-beloved of the Father, and as the appointed Saviour of the world, I cannot join in a worship which he never commands, and even forbids. I shall, therefore, now examine some of those passages which are quoted by Trinitarians, and compare them with passages which are applied to God and to other beings.

Let it be kept in recollection, that the New Testament was written in Greek, and that the English word, worship, which is used in a variety of significations and connections, is not always from the same Greek term. There are no less than five terms in the original language of the New Testament, which are occasionally translated in the received version by the words honour, or worship. Three of these terms, namely timao, proskuneo and doxadzo—are employed without distinction to express honour or reverence towards all superiors: to

wards God, towards Christ, towards Angels, and towards Men.

The first of these occurs in several texts. In Matt. xv. 4, it is applied to parents; in Acts, xxviii, 10, to the apostle Paul and his companions ;-and in 1 Tim. v, 3, to widows. "Honour thy father and mother," they “honoured us with many honours;"- "honour widows that are widows indeed." Now this term, when used of Christ, cannot mean divine worship.

The second occurs in Matt. xviii, 26, and is applied by a servant to his master. "The servant therefore fell down and worshipped him, saying, Lord, have patience with me, and I will pay thee all." It is also applied to the prophet Daniel, and even to inanimate things, and cannot signify religious worship. The third is applied by our Saviour himself,-Luke, xiv, 10,-to guests at a marriage feast. "But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher :then shalt thou have worship in the presence of them that sit at meat with thee." From the application, then, of these three terms, to prophets, parents, masters, and magistrates, it cannot be argued that they are used to inculcate divine worship.

As the second of these terms,-proskuneo, is the only one ever used in expressing the homage offered to Christ, and as the terms which are peculiar to divine worship are never used in reference to him, how can Trinitarians make good their assertions in the face of the plain commands of Christ, who restricts religious worship to the Father, of the example of the apostles, who were divinely inspired,-and of the avoidance of the terms, which signify divine adoration in the high and proper sense. For will Trinitarians show me where, in the New Testament, either of the two remaining terms,sebomai, and latreuo, both of which express divine worship in the religious sense,-is applied to Jesus Christ? if they cannot, and I know they cannot, it is an argument of the greatest weight to prove, that Christ was never regarded, by the writers of the New Testament, as the object of religious worship. These two terms are frequently applied to the God and Father of our Lord Jesus Christ, but never to Christ himself. He is entitled to honour, praise, and gratitude, but not to divine worship.

Now, if any principle in religion be true by the great. er and by the plainer number of evidences, the same principle can never be false by a few in number, or by such as are dark and doubtful. For, if every objection that is stated should be admitted to be of sufficient authority to invalidate the best and clearest proofs, or if every hard and doubtful passage in Scripture were enough to overthrow those that are clear and plain, then all true religion would soon be at an end :-as some plausible objections may be made against the plainest truths in Christianity, otherwise so many false and foolish notions could never have been countenanced. I, therefore, assert, whilst unspeakable love and gratitude are due to Christ for his unparalleled sufferings in the cause of man's salvation, that no clear evidence can be adduced for his divine worship. But is it not said of him, (Heb. i, 6.) "let all the angels of God worship him?" It is. And was it not said by him, (Luke, xiv, 10.) to the humble of the bridal party, "then shalt thou have worship in the presence of them that sit at meat with thee?" It was. And does not many a school-boy know well enough, that in these instances the terms employed do not signify divine worship? In the former instance, obeisance or homage should be the English word, in the latter, honour or reverence. I re-assert, then, that the Greek terms which signify divine worship, are in no instance applied to Christ in the Holy Scriptures. On a very trying oc casion he affirmed," thou shalt worship the Lord thy God, and him only shalt thou serve:' —Matt. iv, 10. The same solemn command is found in Luke, iv, 8, and in both cases the Greek term, which in the received version is translated serve, is restricted to God, and signifies, not homage, honour, or obeisance, but divine worship.

To ignorance much ought to be forgiven, but why are the ignorant so frequently presumptuous? To knowledge much respect is due, but that respect should never be given, unless men add honesty to learning.

A DECIDED UNITARIAN.

THE MARTYR.

[THE following extract from a work very lately published, entitled, Probus, or Letters from Rome, contains a graphic description of the fate of a Christian martyr, in the reign of the emperor Aurelian ;though a picture of the imagination, it embodies historical facts, and