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England. Empty our workhouses of able-bodied paupers, who world take many unable, young, and aged, and support them there. It would give a chance to those juvenile thieves, by whom our goals are eventually filled, to become washed as they pass over the sea, and start in a new life of hope and honest industry, from which they are excluded by their circumstances in England. It would create a vast roaring trade between England and these colonies, thus helping our industry at home, and bringing us the produce of those countries. It would found two more great nations, with English notions of freedom, morality, and religion, to overaw all tyrannical powers, and preserve a balance of political influence in favour of liberty and justice,-a certain providential guarantee for the world's renovation.

Some say the old Jew stars are gone out; it is a pity if we cannot light them again, and by a NEW EXODUS lay the foundation of the earth's true golden age. Thus does the Old Testament give a plan of earthly benefits, whilst the New Testament offers a Canaan for the soul, to which we may emigrate and find therein the fulfilment of those earthly types of a goodly land, after which men aspire for temporal good, but with which they are not fully satisfied, as having deeper longings, which only eternity can entirely fill up.

VARIETIES.

The British Banner having printed entire the correspondence, part of which appeared in our last, makes the following comment :

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"ATHEISM VERSUS CHRISTIANITY.

"In another column will be found a lengthened correspondence between the Rev. Brewin Grant and Mr. G. J. Holyoake, on the subject of what the latter gentleman calls 'Secularism,' but which, in plain speech, as we understand it, means Atheism. The correspondence is well deserving perusal, since it comprises much that is characteristic both of the systems and of their advocates. It will be seen that Mr. Holyoake, for the present, declines the discussion,-a circumstance which is much to be regretted, since truth is always a gainer by conflict. We should exceedingly have liked to see him put forth his utmost strength in support of what he calls 'Secularism.' The question is great beyond all human conception, and merits the deepest attention of every rational being. If Mr. Holyoake be really right, immense multitudes of the wise and the good, of every age, have been wrong; and, in present times, the numbers are great of those who inherit error. If Mr. Holyoake has the truth, it should not be imprisoned in his own bosom. With his convictions it becomes him to be forward on all occasions, both by pen and tongue, to avow his creed, to expound it, defend it, recommend it, and as far as possible, spread it. The correspondence, however, which has ensued cannot fail to be useful, since it may fix attention upon the subject, and prepare the public for the appearance of the Rev. Brewin Grant, both in Bradford and elsewhere. We have much pleasure in stating, that that gifted individual is to address the working-classes of Bradford on Secularism,' on Tuesday, the 19th instant, in connexion with the meeting of the Congregational Union of England and Wales. We cannot doubt that he will be honoured with a vast attendance of intelligent men, and we have as little doubt that he will acquit himself in a manner worthy of his character, his subject, and his position. We hope, in a future number, to give the substance of his argument. But we trust the matter will not end here. We hope that arrangements will be made by which Mr. Grant may be enabled to come into contact with the masses throughout the hives of England. His capabilities eminently fit him for usefulness in that direction; and we cannot doubt that Providence will open his path to go forth and employ the abilities his Master has given him, for the advancement of the good of mankind, and the glory of their Author."

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THE DEAN AND CHAPTER OF ROCHESTER AND THE REV. R. WHISTON.

RE-INSTATEMENT OF THE APPELLANT.

The judgment in the case of the Rev. Robert Whiston and the Dean and Chapter of Rochester is as follows:

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"The visitor having heard the appeal of the Rev. Robert Whiston against the order of the Dean and Chapter of Rochester for his removal from the head mastership of their school, made on the 19th day of Oct. 1849, declares, that the pamphlet entitled, Cathedral Trusts and their Fulfilment,' admitted to have been published by him, and which formed the ground of that removal, contain charges unjustly reflecting upon the conduct of the Dean and Chapter, and is libellous, and that the appellant might lawfully and justly be punished for it under the cathedral statutes. But taking into consideration that the appellant may have been in some degree misled, by legal opinions of high authority, though given on erroneous data, upon the main charge against the Dean and Chapter, of having illegally taken to themselves a disproportionate share of the revenue of the cathedral property, and considering also that some of the statutes of the cathedral have not been carried into strict execution, though such disuse may have been sanctioned by practice prevailing during a long series of years, and in one respect, by the opinion of the late Archbishop of Canterbury, the visitor further declares, that the appellant, shall, on the 1st of January now next ensuing, be reinstated in his said office of head schoolmaster, with all the emoluments appertaining thereto, but he shall have no right or claim against the Dean and Chapter, or any one else, for any profits or emoluments accruing from the said 19th day of October, 1849, the day of his removal from his said office, up to the 1st of Jan next; the visitor being of opinion, that the appellant justly deserves to be suspended during the time aforesaid, and he directs him to be restored on the 1st of January next, on this condition, and not otherwise; and the visitor, having observed that the charges unjustly made against the Dean and Chapter in the before-mentioned pamphlet have been repeated in several subsequent editions, published since the first commencement of these proceedings, thinks it right earnestly to caution the appellant against the repetition of these charges, in any subsequent publication, as the appellant will not have the same excuse of his having been misled as to the legal right of the Dean and Chapter, which have been the main reason why the visitor has been induced to mitigate the sentence of removal.-Dated this twentieth day of October, in the year of our Lord one thousand eight hundred and fifty-two.

"G. ROCHESTER, Visitor."

CHRIST'S RELIGION.

PROVE ALL THINGS; HOLD FAST THAT WHICH IS GOOD." 1 Thess. v. 12.

CHRISTIANITY THE ONLY TRUE SECULARISM.

SUBSTANCE OF A LECTURE TO THE WORKING CLASSES OF BRADFORD, BY REV. BREWIN GRANT, B.A., UNDER THE AUSPICES OF THE CONGREGATIONAL UNION.

"THE Lecturer said: There is a peculiar sentence in Matthew xii. 12, that cannot fail to strike the attention of a thoughtful mind. It is the inquiry addressed by our Redeemer to his objectors and persecutors, who attempted to involve him in difficulty by the law of the Sabbath, which they pretended he violated by healing on the Sabbath-day. His reply is peculiarly beautiful, drawing a contrast between the claims of men and beasts to our help and sympathy, and showing, that any one having a sheep that should fall into a pit, would lay hold on it and lift it out,' even on the Sabbath-day. This simple illustration and appeal to their common sense he follows up with an inquiry of the greatest importance, How much, then, is a man better than a sheep?'

"This is expressed in our version in the shape of a question; but whether that or an emphatic exclamation be the most appropriate form of the sentence, it is plainly intended to assume and assert undoubtingly the immense difference between the two cases. Some may regard it as a kind of truism, asserting what is obvious and known to everybody; but it is one of those plain truths, fundamental axioms, or first principles, oftener admitted than considered, less denied than applied. It was for moral and social application of this grand truth, that our Lord uttered these words; to call attention to the superior importance, and, therefore, the superior claims of humanity on our mutual sympathy and aid. The men who spend a fortune on horses and hounds, whilst the helpless sons of affliction are at worse barked at, and at best licked, by the dogs which these caress and pamper-such may understand the deep practical force of this inquiry, How much is a man better than a sheep, a horse, or a dog? The purpose of the question was to enforce the claims of suffering humanity against all the pretences of a rigid superstition, all the hard-heartedness of a selfish and luxurious pride, all the penuriousness of a narrow-souled avarice, all the exclusiveness by which men seek their own, regardless of another's wants or interests. The duty urged in this illus

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tration is founded on no maudlin sensibility, dependent for its force on the tearful taste or varying temperament of individuals; it advocates no pitiful pauperizing charity, that only degrades the receiver, but is based on those ennobling qualities that elevate the object of our kindness,—his claims as a fellow-man, and adduces the grand reason of his humanity as the claim to our brotherly help. This principle applies to all charities, and is forcible at all times. It is imbodied in the great model and founder of Christianity, who came to help the helpless and to save the lost at his own expense. The principle of humanity, drawn from the higher nature of human beings, is not the only enforcement of our social duties in Christianity, for it all tends that way. To enumerate all the principles contained, the examples offered, the commands enforced, the suggestions hinted at, on this grand topic of man's duties to man, in the gospel, would require one to talk for a week, or to write a large volume. We are, therefore, now to confine our attention to one branch of this great argument; namely, that growing out of the consideration of what man is as contrasted with the lower animals. Without entering into any elaborate metaphysics, we may point out the undoubted broad distinction between human beings and the other inhabitants of this world. There is, first, plainly a moral distinction. Whatever may be affirmed of conscience, this at least is certain, that men everywhere have the notion of duty, of moral obligation, sin and holiness, right and wrong; they express blame, and experience remorse. This is not supposed to exist in a sheep. We have no reason to suppose these make any moral distinctions; and though men say that dogs know the difference between right and wrong, a little attention will convince the inquirer that these animals may be more properly said to know what they will be whipped for than what is their duty. Nor do we find them greatly troubled with remorse, nor setting up any kind of confession, nor offering any sacrifice. This leads to a second distinction, that man is capable of, and has a tendency to, religion. Animals build no chapels, and preach no sermons; they appear quite deficient of the theological faculty; they are not even sceptics, that we are aware of, for to deny God requires a capability of knowing something about him, and is as much a proof of man's religious nature as to assert his existence. Infidelity, indeed, could not exist if man had not the notions of religion; so that, as these inferior creatures can neither be moral or immoral, neither can they be pious nor impious.

The third obvious distinction is in social affections; they form no permanent families. It is true we have instances of attachment to human beings, but no very high capacity of family and social life amongst the brutes. Fourthly, they seem satisfied with the present, and do not indicate aspirations after another life, or desire for fame when they are dead: but as a man's body is confined in his coffin, these creatures are circumscribed in their desires by this life and present gratification: but though a man's body is contained in his coffin, nothing in this world contains his thoughts, or circumscribes his wide aspirations. Men are never satisfied; animals always are. Fifthly, sheep and oxen are not known to weep for each other's sorrows, nor to enter into any combinations to relieve fellow's distress; kine low piteously when their young are first removed but it is not a life-long sorrow, and during its short, sharp, dumb paroxysm

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