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of the Society, and held out a reasonable expectation of being enabled, in the course of the ensuing year, to make an addition to the stipend of the minister. Amongst other resolutions, a vote of thanks to the Rev. W. J. Bakewell was proposed, by one of the oldest and most respected members, in nearly the following terms:-"My object in presuming to address this Congregation on the present occasion, is to propose a vote of thanks to the minister for his evening services. In endeavouring to discharge this duty, I trust no one will think that I entertain the wish to offer to him the incense of adulation and flattery. Highly as I think of the merits of his lectures, it is not my wish to utter a single word in his praise, that may not be responded from the hearts of us all, and ensure him the gratification of a unanimous vote. those lectures, the scriptural authority for the kindred and indissoluble doctrines of the unity and paternal character of the God and Father of all-doctrines which form the line of distinction between the rest of the Christian world and ourselves-has been

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firmly, judiciously, and triumphantly vindicated. The lectures have also displayed the best spirit towards those who differ from us, because they have been free from the taint of unkindness, contemptuousness, and uncharitableness, towards any of our fellow-Christians, and have exhibited a union of Christian zeal and charity, alike honourable to the head and the heart of their author.

"It is also a gratifying circumstance, that the lectures have throughout attracted very numerous and attentive congregations; and I entertain not the slightest doubt of the impression on the minds of the candid and liberal of all parties, being highly in favour of Mr. Bakewell's controversial skill and Christian candour. He has proved himself to be (to use the language of the Apostle) a workman that needs not to be ashamed, rightly dividing the word of truth. I propose that the thanks of this Congregation be given to the Rev. W. J. Bakewell, for his voluntary and valuable labours in our service."

During the delivery of this short address, so much in unison with the feelings of the Congregation, their approbation of the speaker's sentiments was repeatedly and unequivocally manifested; and it is scarcely necessary to add, that the vote of thanks was unanimously adopted.

IN the Caledonian Mercury of the 5th April, a newspaper published in Edinburgh, an article appeared entitled "Political Morality." In that article occurred the following sentences:

"What would be thought of a man who should declare, that he approved of the principle of Christianity, for example, yet dissented from all its peculiar doctrines, and rejected or contemned its characteristic precepts? Would he not be considered as a fool or a knave, or most probably both together? And yet such a person would be in no worse or more absurd position than that in which Lords Harrowby and Wharncliffe have placed themselves, nor would his honesty be one whit more questionable. The Unitarian or Socinian calls himself a Christian, even while he repudiates the essential and characteristic portions of the

Christian's creed. In like manner, Lords Harrowby and Wharncliffe now call themselves reformers, or at least consent to vote for the principle of reform, at the same time that they declare a fixed intention to subvert, if they can, the main pillars upon which the scheme of reform rests. They are, therefore, mere political Socinians, or Infidels in disguise, with nothing but a single rag of sophistry to cover the nakedness of their unbelief.”

So unprovoked and unwarrantable an attack could not be suffered to pass, by any one to whom Christian truth and righteousness were dear. Mr. Stannus was at his post, and has filled it faithfully. He immediately addressed a letter to the Editor, which appeared in the Mercury of the 9th April, in vindication of the right of Unitarians to the Christian name. Gladly would we have given it all, but our limits prevent. After expostulating with the Editor on the injury his remarks were calculated to inflict on the denomination aspersed-pointing out the marked and broad distinctions between Socinianism and Unitarianism— and quoting the passage in which the attack was made, Mr. Stannus asks," Do I understand you aright, in concluding that you have given the Unitarian an alternative between a fool' and a'knave?' I shall be glad to be undeceived; but unless I can believe that you endeavour to trace an analogy between two things which are totally dissimilar, I am under the painful necessity of inferring, that you have branded the Unitarian, the worshipper of the One true God,' as a fool or a knave, or most probably both together.' Sir, it is well known, and generally acknowledged, that we are not studious of the world's applause, and that we cater not for the advantages which are the results of 'worldly wisdom.' In this sense, we unhesitatingly plead guilty to the charge of foolishness; but in this folly we cannot recognise the existence of an antichristian principle. The other charge is truly serious; it is one which strikes at the morality of our characters and actions, and, therefore, cannot be permitted to pass unnoticed. We cannot tamely submit to be called 'knaves,' even by implication. How does it appear, Sir, that the charge of 'knavery' is to be established against us; and on what principle do you make the assertion? Is it because we have fearlessly avowed, and firmly defended, through good and evil report, those tenets which we conscientiously believe, and for which we are daily making sacrifices? Can we be charged with publicly supporting doctrines which we secretly despise? Do we advocate opinions which generate for us the applause of the multitude, or the patronage of the great ones of the earth? Is not the contrary the fact? argue, then, that while in defiance of the world's sneers and persecution, and regardless of its approbation, periling temporal interest, and, what is dearer than all, resisting the earnest supplication of friends, we nevertheless hold fast, without wavering, the principles of our system-I argue that the prejudice should be in our favour, and a considerable portion of moral rectitude supposed to be inherent in those men, who, under all disadvantages, have never been inclined to cower or to swerve.

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Mr. Stannus then shows that the Editor, not content with con

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founding Unitarianism and Socinianism, has likewise asserted both to be infidels; and after a heartfelt tribute to the moral power and efficacy of our views of Christianity, thus proceeds: "And Unitarianism is infidelity! Sir, it may be infidelity to believe that every man has a right to worship God according to the dictates of his conscience; that the Scriptures contain a perfect revelation of the will of God to man; that it is our duty to search them, and to be fully persuaded in our own minds;-it may be infidelity to believe, that the Father is the only true God, and that he will not give his glory to another;-it may be infidelity to endeavour to acquire a knowledge of the only true God, and Jesus Christ whom he has sent; yet Unitarians believe this essential portion of the Christian's creed,' and have the hardihood even to rejoice in believing it. It is possible they may be charged with infidelity for obeying the injunction of their great Master, in offering unto the Father that prayer which Christ taught his disciples; it may be infidelity to believe the Lord Jesus, when he says, that the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth,' yet we gratefully receive this information from the Lord, and if infidelity be connected with the service of which he speaks, let it rest with our Divine Instructor, whose commands we dare not disobey. It may not be true that Christ was a man approved of God by miracles, which God did by him; yet Unitarians believe this averment of the Apostle. We cannot deny that our adversaries may charge us with infidelity in holding that, if any man sin, we have an advocate with the Father, Jesus Christ the righteous; and that he is the propitiation for our sins, and not for ours only, but for the sins of the whole world;' yet we must persist in believing this essential article of the Christian faith. It may be infidelity to believe that we are 'saved by grace and not by works, lest any man should boast;' and that 'when we have done all that is commanded us, we are still unprofitable servants, and have done merely that which it was our duty to do;' yet Unitarians dare to believe this doctrine. It may be the grossness of infidelity to deny that Jehovah, the invisible, immutable, and eternal God, expired on Calvary; yet we do deny the repulsive doctrine. It may be said that we are infidels in holding that Jesus Christ brought life and immortality to light by the Gospel,' and was dead, and is alive again, being raised from the dead by the mighty power of God;' it may be regarded as the essence of infidelity, that we must all appear before the judgment-seat of Christ,' and that God will render unto every man according to his works;' all these great doctrines may, in the opinion of many individuals, be false from beginning to end, yet we earnestly rejoice to receive them as the declarations of Holy Writ, without their being stamped with the patent of fallible legitimacy. A belief in these doctrines is sufficient to entitle a man to the name of Christian. It may not satisfy the speculatists of the present day, in order to our being Christians, that we believe Jesus to be the Christ, the Son of God that should come into the world,' yet we do believe this; and the Gospel explicitly

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informs us that such a confession of faith was sufficient, in the Apostolic times, to secure an entrance into the Christian Church. But it seems to be the height of infidelity to question the truth of the confused disquisitions and inferences of modern apostles, even when diametrically opposed to the teachings of Christ's Gospel.

"It is the Unitarian Christian's consolation, that, without the assistance of the creed of any body of men, he can express his religious belief in the very words of Holy Writ; while those who are so vehement in their declamatory condemnation of his tenets, are indebted for the main pillars of their system, to the words which man's wisdom teacheth.' Can you believe, Sir, that the men who hold, through good and evil report, the important doctrines which I have detailed, are unworthy the Christian name? What, then, becomes of the test of Christian discipleship laid down by the Apostles? It must necessarily fall into insignificance the commandments of men' must be substituted in its stead; and Christ is not to be regarded as the author and finisher of our faith, but it must receive the confirming patent from a frail worm of the dust."

The Editor of the Caledonian Mercury, in a separate article headed, "Unitarianism," reiterates his charge, and accompanies it with sundry strange assertions and illustrations, which will probably be noticed in our next Number.

THE Rev. Stephenson Hunter of Wolverhampton, commenced on the 8th of April, a second course of Sunday evening lectures, on religious mysticism-the Christian doctrine of rewards and punishments-Christian practice should correspond with profession-Christ the only foundation-the Gospel good tidings of great joy-Christ the same yesterday, to-day, and for ever-the unscriptural basis and immoral tendency of the doctrine of eternal torments-the true object of the Christian's worship-Christ the power of God, and the wisdom of God-Salvation by grace. The lectures will close on the 17th June.

A requisition having been presented to Mr. Harris, by the members of the Unitarian Congregation, Glasgow, and by many individuals of various denominations, for the publication of his Discourse on the Irrational and Anti-christian nature of Public Fasts; and on the political, moral, and religious condition of Great Britain;-it has in consequence been published, and may be procured through the agents for this Magazine.

CHRISTIAN PIONEER.

No. 70.

JUNE, 1832.

Vol. VI.

On the Importance of adhering to acknowledged Principles in the Interpretation of the Scriptures.-No. 2. (Concluded from page 313.)

THE Greek term translated by (John i. 3, and Heb. i. 2) is dia, the primary meaning of which corresponds with our preposition through, as appears in its composition with the verb baino, to pass; diabaino signifying to pass through; and as it is used in its separate state, Luke v. 5, where δια ολης της νοκτος, plainly expresses, through the whole night. Now, through refers rather to a medium, than an agent. Christ, or his Word or Gospel, was the medium through which God accomplished his great purposes, as it respects the world of mankind, or human society. Sometimes this term corresponds with the preposition for, indicating the final cause, or the end and design of any proceeding; as 1 Cor. ix. 23: And as the erection and establishment of that everlasting kingdom, of which Christ, under the Supreme Being, is chief, was the great end to be effected by the divine dispensations, in former ages, by his prophets; as the triumph of his mild dominion is the glorious consummation towards which they, enlightened by the divine prescience, were looking forward in "the latter times," and every preceding event which they contemplated, was but a preliminary step toward this final purpose of infinite wisdom; the whole of this moral creation, this series of dispensations, may be said to have been made, constituted, and arranged, for, or with a view to, the kingdom of Christ; or to Jesus himself, regarded as the anointed Messenger, and the beloved Son of God, and the forerunner of many sons into everlasting glory. The most literal rendering of the term translated worlds (Heb. i. 2), is well known to be ages, or periods of time; and if we compare Mat. xxiv. 3, with Mark xiii. 4, and Luke xxi. 7, it will clearly appear, that the singular of the word is there employed to signify the period of the Mosaic dispensation, and that its termination was commensurate with the destruction of the

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