Anson county, N. C. May 31st. 1824.

To the Editor of the Cheraw Intelligencer,

SIR-I have observed of late that you have espoused

the heretical doctrine of Unitarianism. As I cannot be the encourager of this infidel religion, you will please discontinue my paper. Four dollars are enclosed for my last year's subscription.

Your obt. serv't.

**** *****

Darlington District, S. C. June 1st, 1824.

To the Editor of the Cheraw Intelligencer.

SIR-I have noticed in your valuable paper within a short period a number of pieces relative to the rational and scriptural doctrine of Unitarianism. I rejoice to see that you are desirous to spread the incontrovertible truths of the Divine Unity of Jehovah, and of His Son, the man Christ Jesus; and I sincerely hope the time will soon arrive, when bigotry and prejudice will be compelled to hide themselves, in shame and confusion, from the eternal truths revealed unto mankind by the Son of the one living and true God.

You will please send your paper to J— W. Esq. Mr. C.

M

and myself. Enclosed

are nine dollars, being the amount of subscriptions in advance.

I am, sir, yours respectfully,

**** *****

Here is a perplexity! and both parties seem to have mistaken the part we have acted. It is impossible to please all; yet it appears we are the gainer by two. We have not taken any share in the discussion of the controversial points of theology. Whatever we have

published on the subject of Unitarianism, has only been as articles of news, or such pieces as were calculated to have a practical moral tendency. For this, we had no idea of being denounced as heretics and infidels. We are not ashamed to acknowledge our belief in the Divine Unity; and if believing with Unitarians is heretical, we then are heretics. If we are to be reprobated for the mere avowal of our opinions in matters of religion, we must submit; but we cannot find any portion of the sacred volume that authorizes us to judge and condemn others for their religious opinions, neither can we imagine that any one has the right to arraign our belief. If any suppose that good cannot be promoted by the best moral pieces, published from an Unitarian book, we must beg leave to differ with them; and we shall reserve to ourself the privilege of exercising our own judgment in matters of this nature. But if it be supposed that we intend to make our paper the vehicle for theological polemics, or doctrinal disputations, it will be an egregious error; for we disclaim every thing of this kind. We hope we shall be permitted to entertain our own belief, and the CHARITY which we find inculcated in the Bible, teaches us to permit others also, to believe according to their consciences. As we cannot find any part of the Holy Scriptures, that authorizes fallible man to usurp the prerogatives of Jehovah, and judge the sentiments of the heart, dealing forth intolerance and proscription, we should like our Anson friend to point out in what part of Christianity he finds it. We do find in Saint Paul, that "Charity rejoiceth in the truth," and is the chief of Christian virtues; therefore, "Why even of yourselves judge ye not what is right?"

Liberality of a Church of England Dignitary.

ARCHDEACON Wrangham, in his Collection of learned Discourses and other miscellanies, lately published, having devoted a sermon to the defence of the peculiarities of his own church, weaves into it a description of a faithful, anxious, and assiduous shepherd of the English fold, which he thus concludes;

"Not overcome with evil, he overcomes evil with good. These are the lawful triumphs of Christianity. This is the Charity, which beareth all things, believeth all things, hopeth all things, endureth all things. He has seen virtuous Unitarians, and virtuous Catholics, virtuous Calvinists, and virtuous Methodists; and though he neither, with the first, affirms the Father to be exclusively the proper object of worship, nor with the second prostrates himself before a host of created beings; though he presumes not, with one class, to contract the capacity of heaven, nor affects, with another, in simulated or self deceiving ecstacies to anticipate its beatitudes, he trusts that he is guilty of no spurious candor in professing his expectation (should he himself be accounted worthy, through that Saviour in whom he has suberly believed as the sole intercessor with God, and the Redeemer of all mankind) of seeing them again in that kingdom, whither many shall come from the East and from the West, and from the North and from the South." Vol. II. p. 319.

On the Future Life and Condition of Man.

THAT when we die we are not to die eternally— that death is the suspension, not the extinction of our being that another life will succeed our death, and, subject to no other death, endure forever; is a probable conclusion of reason, and the express declaration of the Gospel of Christ.

What our condition is to be in this future and eternal life, does not so plainly appear. There has been much controversy on the nature, degree, and duration of its rewards and punishments, and on the connexion between its allotments, and our conduct in the present state of being. The four prominent doctrines which are held on this subject, are, the eternal damnation or misery of the unrighteous; the annihilation of the wicked; the immediate salvation of all; and the final restoration of all.

In examining this highly important question, I cannot expect to gratify the views and wishes and preconceptions of all who read. In adopting one system, I must necessarily reject others. In investigating truth, I can pay no heed to any body's partialities or

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prejudices. I can have no motive in what I say, but a desire of inculcating what I believe to be true; for neither my future lot, nor that of any other person, will be determined by what I think about it .If my destiny, or the destiny of any human being, is to be eternal misery, I cannot avert it by insisting that it will not be so; and if all men, even the most depraved, are to enter into immediate possession of the joys of Heaven, without the least previous correction of their bad habits and inclinations, I certainly have no wish to prevent their happiness, and they will inherit it, notwithstanding all I may advance to the contrary. If my conclusions are true, all the opposition in the world would not prove them false; and if they are false, no approbation of them whatever would make them true. I do not oppose any opinion because I wish to displease or offend those who hold it, but because I believe the opinion itself to be unsupported and untenable. Neither do I maintain any opinion, because it may be found in the creed of a particular sect or party; for I agree with no party any further than its doctrines agree with truth. Let no one therefore be offended by what I may advance, but examine its pretensions with candour and care. At any rate, I shall discuss the subject without reserve; for I have no idea, when I am defending the dictates of reason, and the doctrines of undefiled religion, of suffering my mind to be intimidated, or my words to be regulated, by the fear or the favour of man.

I will now proceed to consider separately the four systems above stated, in the order in which I named them.