vanity. A Unitarian regularly attending Trinitarian worship, invoking Christ as the Lord God, "by his agony and bloody sweat, by his cross and passion, by his precious death and burial" -a Unitarian regularly standing up in the midst of a congregation, repeating, as a confession of faith, the Athanasian creed, and saying, "which faith, except every one do keep whole and undefiled, he shall without doubt perish everlastingly"—is indeed a spectacle most revolting to every conscientious mind of every persuasion, a gross violator of principle, of common propriety and decorum; and were not the instances frequent, every Unitarian guilty of this unrighteous conformity, this mockery and indignity, would "become an astonishment, a proverb, and a bye-word." What are the sensations of the Unitarian, when every lip in the full congregation is pronouncing his eternal damnation, and when many a significant look is expressing feelings of no equivocal nature—some of pity for his heresy, some of merciless intolerance, blended with strong emotions of wonder, contempt, or indignation at his inconsistency.

Messrs. Tibnam, and another respectable young man who has lately adopted our principles, are at present the only avowed Unitarians at Bungay. Mr. S. Tibnam was a local preacher amongst the Methodists, and his secession has excited a great sensation. A spirit of inquiry is abroad, many are willing to hear and read, a field is open, the seed is being sown, and with the active cooperation of the Unitarian labourers in the district, the blade will spring up and bring forth fruit. Your Pioneer has already worked out a passage to this new ground, and with the blessing of God on our endeavours, "every plant which our heavenly Father has not planted, will be rooted up."

NORWICH.

W. J. B.

WE are glad to learn, that the Unitarian ministers in various parts of England, have been and are delivering lectures in defence and illustration of Christian truth and righteousness. It is chiefly by such efforts that public attention can be excited and knowledge advanced. Misrepresentation and ill-will must continue to prevail, apathy and indifference extend their benumbing influence, whilst ministers and people are content with the common routine of duty. Reformation, whether in Church or State, in doctrine or practice, can only result from persevering labours and generous sacrifices. At TAUNTON, the Rev. T. W. Horsfield began, on the 9th of October, a course of Sunday evening lectures, which were continued till the 25th of March, comprehending many very important subjects, amongst which were, the right of Individual Judgment-the Universal Dominion of God-Worship and Preexistence of Christ-Election and Reprobation-AtonementEternity of Torment-Plenary Inspiration of Scripture-and Church-of-Englandism. At MANCHESTER, the Rev. J. G. Robberds and W. Gaskell, have delivered at Cross-Street Chapel, a second course on Mat. xxviii. 19—John i. 1-14-Philip. ii. 6— the Father the only proper object of worship-the supposed two natures of Christ-and the impersonality of the Holy Spirit.

The Rev. J. J. Tayler at Mosely-Street Chapel, has commenced a course which ends on the 8th of April, on the question between Unitarians and Trinitarians-the essential doctrines of Christianity-the duty of union and co-operation in furthering the great practical principles of the Gospel, addressed to the Orthodox and to Unbelievers-Christ's view of the condition of Human Nature, and the means which his Religion provides of purifying and exalting it, individually and socially-the distinction between Christianity and Philosophy, and the relation of the former to the general progress of knowledge and pursuit of truth-the prospects of Christianity, and the probable means of its diffusion and final prevalence. The Rev. J. R. Beard at Greengate Meeting-House, Salford, another course which also terminates on April 8, on Eph. iv. 6-John iv. 23-John xiv. 28-John x. 30-1 John v. 7-Heb. ii. 17. At BIRMINGHAM, Sunday evening lectures, once a-fortnight, in the Old Meeting-House, beginning March 4, and ending June 17, and conducted by the Rev. H. Hutton the minister, and the Rev. J. Kentish of the New Meeting, Birmingham, Rev. S. Bache of Dudley, and Rev. S. Hunter of Wolverhampton. The subjects, the spirit in which religious inquiry and controversy should be conducted-Christ enduring the cross for the joy that was set before him-distinguishing principles of Christian Unitarianism—the nature of Christ's unity with the Father-redemption by the blood of ChristChristian Unitarians improperly called Socinians-the value of the Scriptures, and the principles by which they ought to be interpreted-the means of obtaining a knowledge of the Truthand Scripture and Reason opposed to the doctrine of the Trinity. At CHESTER, the Rev. R. B. Aspland has given lectures which have attracted notice in quarters where, previously, religious inquiry had been dormant. At LIVERPOOL, the Revds. J. Grundy, J. H. Thom, and C. Wicksteed, have conducted evening services in Paradise-Street Chapel, during the winter. The list, we doubt not, might be extended, and we trust every succeeding year will add to it, for satisfied are we, that such labours are indispensably necessary to the removal of error, and the diffusion of benevolent and moral feeling.

THE Rev. James Martineau of Dublin, has received and accepted the unanimous invitation of the Congregation at ParadiseStreet Chapel, Liverpool, to become joint Minister with the Rey, John Grundy.

The Fast-Day.-The following Notice was given by Mr. Harris, in the Unitarian Chapel, Glasgow, on Sunday, March II: "My Christian Friends,-You are aware that a Proclamation has been issued by Royal Authority, commanding the observance of a National Fast. Whatever may be the case in other countries, in Britain, a Royal Proclamation is not the law of the land, and cannot be enforced, even in relation to subjects of a political nature. In religion, it is not obligatory on any but those who aid

and abet an Established Church. If the Head of that Establishment choose to issue his mandate, either for its members to pray on a particular day, or not to pray for an obnoxious individual, though pledged to that individual by the most sacred of vows, those members are bound to obey. Like the Bull of the Vatican, the Episcopalian must observe the one (and the Presbyterian hierarchist usually follows in his train), as the Catholic must obey the other.

"But those who have been made free in Christ Jesus, will never conform to human authority in religion. As men, they must see the reasonableness of a command before they obey it. As Dissenters, it would be a violation of principle, to pray or to fast, at the mere bidding of Royal or any other human authority. As disciples of Christ, they acknowledge no other legislator in religion; and having been taught by Jesus that God is a Spirit, and that acceptable worship is the adoration of the heart, and not of ceremony and form, prescribed fasting as well as prescribed penance, they believe to be alien to the spirit of the Gospel; and having likewise been instructed that God is "our Father," a being of boundless love, they know that no disease is to be deemed the infliction of a vindictive God, and that the threatening of heavenly anger, proclaimed by fallible man, is not the reflection of the God of all the families of the earth, but the image merely of worldly authority and a corrupted faith. I shall therefore not obey the Royal Proclamation. There will be no service in this Chapel on Thursday the 22d of March. But as an opportunity seems thus to be given to state my views and feelings, on the political, moral, and religious condition of our common country, I shall next Sunday afternoon embrace that opportunity, and give in detail my sentiments on these interesting and important matters.”

A large audience assembled on that afternoon, and listened with deepest attention, whilst Mr. Harris preached from Isaiah lviii. 4-7; and at the earnest request of numbers, Mr. H. redelivered the discourse on Sunday morning, March 25.

THE Christian Tract Society is steadily pursuing its enlightened and benevolent labours. We direct the attention of our readers to the notice on the cover of this Number, and shall next month give particulars of the New Series of Tracts now announced.

THE Association of Unitarian Ministers residing in Birmingham and the surrounding district, was held at the New Meeting House in that town, on Tuesday, March 6. The Rev. T. Davis of Evesham prayed, and the Rev. S. Hunter of Wolverhampton preached an admirable and instructive discourse from 1 Tim. iii. 16. About nineteen ministers dined with Hawkes Smith, Esq. and spent an agreeable afternoon. The next meeting will be held at Cradley, April 3; the Rev. E. Jones of Bewdley to preach.

CHRISTIAN PIONEER.

No. 69.

MAY, 1832.

Vol. VI.

Remarks on Paine's Age of Reason, in a series of Letters addressed to the Readers of the Christian Pioneer. (Letter II. concluded from p. 278.)

To

LET us now turn our attention to contemplate things as they are and have been; and corroborate our argumentation by fact. Has the voice of Nature been actually found adequate for all the great purposes of life? answer this question with accuracy, I ought to refer to nations upon whom revealed religion has exerted no influence. In them, the genuine operation of nature's teachings is to be found; whereas, if we listen to those who have lived in countries blessed with the light of Christianity, we may ascribe that to Deism which really belongs to the Christian religion. For it is quite possible, that those who do not profess Christianity, may be actuated by its principles; since those principles operate in the early period of life, before there is a possibility of choosing Deism, and also they make themselves felt through the medium of society, in its forms, in its laws, in its observances, in its maxims, in the education which it authorises, and the development of mind which it requires. In this way, it is quite possible for an unbeliever to enjoy many of the advantages of Christianity, and to impugn that religion by weapons which have been fabricated by Christianity itself. And very possible is it, also, that reason, improved by our religion, may confirm the teachings of that religion, which men may vainly imagine they derive not, as is the fact, from the aid of Christianity, but from the unassisted exertions of intellect.

These considerations point to the propriety of our adverting to nations over whom Christianity has exerted no influence, in order to learn the genuine operation of Deism. This, then, I shall do; but in order to meet every possible objection, I shall advert also to the discoveries of modern unbelievers. If, among the nations of antiquity, I turn your attention to Greece and Rome, you cannot complain that I refer to those who were in

competent to discover the teachings of nature. What, then, were the ideas which these nations entertained respecting the Deity? If we advert first to the opinions of the philosophers, we shall meet with a fact which must surprise those who contend for the sufficiency of the light of nature, viz. that one division of these philosophers consisted of Atheists. If the voice of nature were so satisfactory as Mr. Paine represents, I know not how it came to pass, that, in the history of Philosophy, we should find not one here and there, but a whole sect of philosophers who denied the existence of a Supreme Mind. If, however, we pass on to the opinions which were entertained by the Theists respecting the Deity, we shall find the most puerile and absurd notions prevailing. Those who admitted the existence of one supreme mind, allowed also a number of subordinate divinities, and thus philosophers even became polytheists, and spake more frequently of the gods than of the Deity. And, then, how childish the idea that many entertained respecting the form of the gods-maintaining, that the gods must have the best possible form, and as that of man is the best possible, therefore the gods existed in the human form. But there were other speculations that led to more melancholy conclusions than even this; for by many it was contended, that the gods took no interest in human affairs, and no account of mortals, but existing infinitely removed from them, enjoyed perpetual happiness in complacent indolence and indifference. This opinion, in fact, was practical Atheism; for if the Deity regards not human affairs, to us his existence ceases to be a blessing. And if glimpses of a better state of sentiment may be discerned in the writings of some, such cases of partial illumination were insulated facts, affected little the opinions of other philosophers, and still less those of the multitude. For, with one exception, in the case of Socrates, whatever dawnings of truth on the subject of the Deity, or on any other topic, the philosophers held, they kept them carefully from the minds of the people at large. They had their esoteric and their exoteric doctrines-the first for the initiated and favoured few, and the second for the vulgar and ignorant many. And not only so, but they gave their sanction to the prevailing errors of superstition; they sanctioned and defended the religion of the state, and urged a conformity to it, to be the duty of every citizen.