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they are at a loss to conceive, were a test at all introduced, at what point consistency could admit a limitation; inasmuch as the principle which specifies the doctrine of the Trinity, must necessarily include in its proscription every doctrine equally essential to Christianity; and thus, moreover, with no less imperative a necessity, comprehend a test of character as well as of sentiment; an immoral Trinitarian being certainly as unworthy a member of a religious society, and as unfit a co-adjutor in the work of God, as any Arian or Socinian.—4, Because the principle of the Society being so well and so universally understood, no amalgamation of sentiment or compromise of conscience has ever, in the slightest degree, been associated with membership; while, on the other hand, the singling out of any one sect, as the special subject of exclusion and proscription, can have no other effect than to give that sect an undue notoriety, and, instead of diminishing, to augment its influence, by exciting in its behalf the indignation and the sympathy which persecution usually engenders.”

In one view, this resolution may seem to merit the praise of liberality–when contrasted with that of the other Bible Society of this City. We confess our praise would have been warmer, had it been founded on principle instead of expediency-opposition to all religious tests, as irrational and antichristian, instead of unproved insinuation and sectarian policy. What “ local and incidental annoyances” have been experienced, by Unitarians being members of “ subsidiary institutions"? Of several of those insti. tutions Unitarian ministers have been the Secretaries, and cheerfully have they undertaken, and faithfully have they performed the labour. « Annoyances,” forsooth! Some bigot from a distance, may have been annoyed that he should have to appear on the same platform with a heretic; or perchance, some titled, and it may be, reverend chairman, may have declined presiding, unless a pledge were previously given that no Unitarian should address the meeting. But the annoyance clearly was on the part of the Unitarian, that such bigotry should mar the principle of a benevolent institution, and that men should prefer a Creed before the Word of God.

" An immoral Trinitarian being certainly as unworthy a member of a religious society, and as unfit a coadjutor in the work of God, as any Arian or Socinian.” Indeed! That, then, is the standing of the Christian Unitarian in the opinion of Dr. Wardlaw and Mr. Gavin Struthers; be is on a par with “an immoral Trinitarian"! And truth to say, if the assertion of Bishop Horsley is to be received as an axiom in theology, that “the moral good of the Unitarians is sin,” then are these doughty polemics justified in their resolution. But as they have acknowledged the possibility of “an immoral Trinitarian," they must either hold, that faith in the Trinity will ensure salvation, whatever be the believer's deeds, and then are they themselves the abettors of immorality-or, they must admit, that good works are more essential than mere faith; that virtue, benevolence, and holiness are essential requisites for the blessedness of eternity, and therefore, that even the Christian Unitarian " who feareth God and worketh right

eousness, will be accepted with him," notwithstanding the deficiency of his creed when measured by their standard.

The resolution commences with the assertion, that its approvers regard “ the doctrine of the Holy Trinity, as an essential article of revealed truth, and those who deny it as subverting the Gospel.” In Sermons published by Dr. Wardlaw in 1825, and entitled, “ Man Responsible for his Belief;" the Doctor states, that he considers “the Bible as giving the designation of THE GOSPEL, by way of eminence and of exclusive distinction, to a certain definite and clearly expressed assemblage of doctrines; and then he proceeds to enumerate those doctrines. But amongst them, “ the Holy Trinity” forms not one. It is not mentioned it is not even alluded to. How is this? Is Dr. Wardlaw's Gospel of 1832, different in its teachings from “ THE GOSPEL” of 1825? Or did he deem it necessary now, as a set-off to his seeming liberality to the Unitarians, to prefix a confession and an anathema?

The conclusion of the resolution is equally worthy of its mover and seconder. There is nothing generous or Christian in its spirit. It is marked by sectarian craft, by worldly-minded bigotry. They would not exclude Upitarians, because the “singling out of any one sect,” “ can have no other effect than to give that sect an undue notoriety, and instead of diminishing, to augment its influence, by exciting in its behalf, the indignation and the sympathy which persecution usually engenders.” A more frank acknowledgment than could have been expected. Those individ. uals know its truth full well. “ Discourses on the Socinian Controversy," “ Unitarianism Incapable of Vindication,” were not penned in vain. “ Singling out,” as they did, “ one sect,” they have, aided by subsequent reiterated attacks from the pulpit of their author, given to “that sect,” what, in Dr. Wardlaw's esti. timation, no doubt, seems " an undue notoriety.” And the refusal of the Rev. Gavin Struthers, to meet the Unitarian Minister of Glasgow at a funeral, has also tended, “ instead of diminishing, to extend its influence, exciting in its behalf the indignation and the sympathy which persecution usually engenders.” That those individuals see and lament their folly, we question not. It cannot now be retrieved. They have provoked discussion, but they cannot stifle inquiry. It will spread, and creed presumption and pharisaical intolerance, must give place to freedom of thought, and the charity which is the end of the commandment.

The Glasgow City Mission has now existed six years. It has, the last year, employed twenty-two agents. Twenty of these have been engaged on the objects of the Society, four hours a-day, during five days in the week. The persons employed have been students in theology, or preachers, but not resident or settled clergymen. They have visited 5643 families monthly, and have paid extra visits to the sick and infirm in 797 cases. The number of district meetings in which prayer and exhortation is conducted, are 258, and the number of attendants, 9502. A service has also been conducted on Sunday afternoons, in the Seamen's Chapel, and at the Police Office Classes for religious instruction, and schools for adults, and chimney-sweepers, have been formed, and five circulating libraries established. That good will result from these efforts, particularly the libraries and the schools, we have no doubt. We hope some moral effect may be the consequence, even of the preachings. Of this, however, we still have our fears, for the moral purposes are not sufficiently pursued, whilst sectarian opinions are tenaciously adhered to, and constantly inculcated. The persons employed, are not the most calculated for this important labour. There should be the wisdom of experience, and the parental kindness which wins to goodness, and the Christian benevolence which soothes and guides to virtue, as the portal of earthly happiness and heaven's blessedness; and these suppose a union of qualities not commonly found combined, even in advanced life, and are not to be expected, except like angels' visits, in the spring-time of existence. The number of families visited, and the attendance on the preachings, show the necessity of the work; but the spending a quarter of an hour once a-month, with a family, will not give much insight into their moral condition, nor enable the visitor to adapt his plans or his exhortations to their spiritual necessities. A less number, more frequently called on, would be more likely to lead to more beneficial consequences. Whilst thus stating our opinion as to the Glasgow City Mission, it is with unfeigned pleasure that we announce that the Rev. R. K. Philp of Lincoln has accepted the office of City Missionary in London, in connection with the British and Foreign Unitarian Association. The blessing of God on his labours.

MR. Adam of Dundee, in his reply to the Rev. W. Smith's last Letter, makes the following remarks: You say Professor Norton has answered Professor Stuart's Letters. If so, it must be lately, as I am in possession of a letter from Professor Stuart, dated Andover, 8th September, 1830, from which the following is an extract; In regard to the Letters themselves, they remain unanswered in my country to the present hour. Unitarians build not here on the Bible. They do not intend to meet the argument in this form. I presume such will be the case in Scotland and England."" Now, the fact is, that “in regard to the Letters themselves,” they were reviewed in the Christian Disciple, published at Boston, Massachusetts, in 1819. There are two articles of review, the first published in the Number for July, and August of that year, and occupying from p. 316 to 333; and the second, published in the Number for September and October, 1819, and comprising from p. 370, to 431. Professor Stuart may not consider these articles as answering his Letters; but his language, without explanation, has a tendency to mislead, and has deceived his Dundee correspondent. As to the Professor's assertions, “ Unitarians build not here on the Bible, they do not intend to meet the argument in this form,” they are worthy of his creed. When he wrote those sentences, the Unitarians had “ met the argument in this form." And the thousand congregations of “the Christians," demonstrate the other assertion to be as baseless as that Trinity which he is lauded as supporting,

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THE Rev. J. S. Porter, late minister of Carter-Lane, London, was settled as colleague with the Rev. W. Bruce, in the First Pres byterian Congregation, Belfast, on Thursday, February 2. The Rev. J. Carley of Antrim, prayed and read the Scriptures; the Rev. W. Heron of Ballyclare, preached from Prov. xxix. 25. The Rev. Dr. Ledlie of Larne, in the name of the Presbytery of Antrim, inquired whether the congregation adhered to their invitation to Mr. Porter, and was answered on their behalf in the affirmative, by J. H. Houstoun, Esq. On Mr. Porter's being asked, if he adhered to his acceptance of the invitation, he replied in the affirmative, and gave a brief outline of his views in accepting the pastoral office. Dr. Ledlie then delivered the charge to the Pastor and Congregation, and concluded the services. The Meeting-House was crowded by persons of all religious denominations.

In the afternoon, about one bundred and thirty-five individuals, Catholics, Episcopalians, and Presbyterians, assembled at dinner, Dr. S. S. Thomson presiding; having on his right hand, the newly installed Pastor of the Congregation; and on his left, the Right Rev. Dr. Crolly, Roman Catholic Bishop of Down and Connor, and next to them, members of the Episcopalian church. The meeting was one of singular interest, combining intellect with sociality, and the firm avowal of individual opinion, with fervent benevolence to all who differed.

" THE Unitarian Association of France," was formed at Paris on the 4th December. Its objects are to promote the diffusion of Christian Unitarianism in France, by circulating Tracts, by employing a Missionary, establishing a French Unitarian Congregation in Paris, in addition to the English Society already formed, and by correspondence with those parts of the Continent in which persons friendly to these purposes are known to reside.

THE Editor of the Monthly Repository, added to the last Number of that work, the first of a distinct, but yet connected publication, entitled, “ The Unitarian Chronicle, and Companion to the Monthly Repository.” In the “ Chronicle,” will be published the various articles of intelligence; and that space will henceforth be occupied in the Repository, as are its other pages. The Repository will still retain its price, ls. 6d.; and the Uni. tarian Chronicle will henceforth be published separately, price 3d,


No. 68.

APRIL, 1832.

Vol. VI.

Settlement Service at Bury, Lancashire. (Rev. J. R. Beard's Sermon on Christian Salvation, concluded from p. 245.)

The work which I have now endeavoured to explain, is manifestly a great work. And for myself, I can never turn from conversing with the greatest of the ancient heathens, to the humble son of a carpenter, and the humble fishermen of Galilee, without feeling the most assured conviction, that, in the language of Jesus, “they are not of the world, even as I am not of the world”— that he and they came forth and were sent of God. Whence doctrines truly divine—whence love superhuman

-whence, as in the great end they aimed to promote, whence an object so novel, yet so supereminently benevolent-whence, if not from the God of love? Yes, the grandeur of their great object, is sufficient to stamp their mission with the seal of divinity. They came to save the world, and in that purpose there is implied a largeness of love, an originality, a sublimity, an adaptation to the wants of man, which bespeak the intervention of the Author of all good; and that with peculiar force to the minds of those who know how poor and mean are the best men among the heathen, in comparison with the peasants of Judea.

In this sublime work, you, my Christian Brother, are called to labour. You feel, I doubt not, with myself, that all your thoughts are far below its elevation and sublimity; and that a chief, an imperative, yet a difficult duty, is, to use the words of an apostle, to magnify your office; so to magnify your office, that your sense may equal the weight of your responsibility; that your estimate of the value of the Gospel, of the value of the immortal spirit, of the value of a good heart, and a happy home of the terror of that wrath, tribulation, and anguish, which await the wicked, and that unutterable, nay, in its fulness, inconceivable glory which awaits the good; that your estimate of these momentous concerns may correspond to the importance which they bear in the pages of the New Tes

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