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THE

ESSENTIAL FAITH

OF

THE UNIVERSAL CHURCH;

DEDUCED FROM

THE SACRED RECORDS.

BY HARRIET MARTINEAU.

'Nulli praeclusa religio est; omnibus patet, omnes admittit, omnes
invitat; non elegit domum nec censum; nudo homine contenta est.'

BOSTON,
LEONARD C. BOWLES.
1833.

_Minot Pratt,----Printer._




ADVERTISEMENT.


In March 1830 the Committee of the British and Foreign Unitarian
Association offered 'a premium for three tracts, to be approved by them,
the object of which should be the introduction and promotion of
Christian Unitarianism among the Roman Catholics, the Jews, and the
Mahommedans respectively.' Each of the Essays was to be sent to the
Committee with the name of the writer in a sealed note, which would be
opened only after the decision in favor of the successful candidate.
Miss Martineau obtained the three prizes. The celebrity which she has
acquired in this country by those of her works which have been reprinted
here has induced the belief that these Essays would be read with
interest, although if they had come from an unknown author the nature of
the subjects might prevent their general circulation. The ability, the
tact, and the fine spirit which they display must increase the
admiration of Miss Martineau's talents which already prevails among us.
For grasp and vigor of thought, for a rich and felicitous style of
expression, and for general power of argument, without the slightest
mixture of asperity or unfairness, they will bear comparison with almost
any writings of the same class. The author has judiciously adopted a
different method of treating each subject, and may therefore expect that
opinions will be various about the comparative merits of the three
Essays, according to the intellectual habits or tastes of readers. But
no one can fail to pronounce them all remarkable productions.

The Essay addressed to the Catholics was first published. It is
therefore now first reprinted, and will be followed immediately by those
written for the Jews and the Mahommedans.

E. S. G.

BOSTON, May 1st, 1833.




PRELIMINARY ADDRESS.


As Christians addressing Christians, we, whose faith is called
Unitarianism, invite you, our Roman Catholic brethren, to join with us
in investigating the origin and true nature of that Gospel which we
agree in believing worthy of the deepest study, the most unremitting
interest, and the highest regard. We agree in believing every Christian
to be bound to promote the welfare of his race to the utmost of his
ability; and that that welfare is best promoted by the extensive spread
and firm establishment of Divine truth. We agree in believing that all
other gifts which the Father of men has showered on human kind are
insignificant in comparison with the dispensation of grace: or rather,
that their value is unrecognised till interpreted by it. We alike feel
that the material frame of the universe, fair as it is, is but as a
silent picture till a living beauty is breathed into it, and a divine
harmony evolved from it by its being made the exponent of God's purposes
of grace. We alike feel that the round of life is dull and tame, and its
vicissitudes wearisome and irritating, till it becomes clear that they
are preparative to a higher state. We alike feel that worldly pursuits,
and even intellectual employments, are objectless and uninteresting,
till they can be referred to purposes whose complete fulfilment must
take place beyond the grave. We alike feel how pervading, how perpetual
is the influence of Gospel principles in ennobling every incident, in
hallowing every vicissitude of life; in equalizing human emotions; in
animating the sympathies, in vivifying the enjoyments, and blunting the
sorrows, of all who adopt those principles in full conviction of the
understanding, and in perfect sincerity of heart. We agree in feeling
how the whole aspect of existence changes, as the power and beauty of
the Gospel become more influential;--as we learn where to deposit our
cares, where to fix our hope, what to prize as a real possession, and
what to regard as but loss in comparison of our inestimable gain. We
feel in common how endurance may become a privilege, and earthly
humiliation our highest honor, when sustained in the spirit, and
incurred for the sake, of the Gospel. Feeling thus alike respecting the
value of a common possession, desiring in common that all our race
should be partakers of it, making it the most earnest of our prayers
that we may receive it in its purity and employ it righteously, why
should we not help one another to apprehend it and hold it firmly? We
know, from the records of history, how the adherents of your faith have
so prized it as to sacrifice all things for it; how Catholic confessors
have borne long and painful testimony, and how Catholic martyrs have
triumphantly sustained the last proof of the strength of their
convictions. We can refer you to similar examples among those who
believed as we believe; and neither you nor we can doubt, that should
occasions of self-sacrifice again arise, every true Christian in your
body and in ours would show once more what the Gospel can do in
divesting the world of its allurements and death of its terrors. Why
then should we not congratulate each other on our common hope? Having
laid hold on the same anchor of the soul, why should we not rejoice in
each other's strength? And, differing as we do in the mode of holding a
common privilege, why should we not reason together to ascertain where
the difference lies, whence