thedral of St. Paul's. Still its advances were slow, until the pains and penalties of fine and imprisonment were, with so much liberality, repealed by the Legislature about four years and a half ago. Since that time, its progress has been considerably increasing; and the more it is promulgated, the more it must increase, from its simplicity, and from its perfect accordance with reason and the Scriptures.

This necessary increase of Unitarianism produces frequent calls on the benevolence of those few Unitarian congregations which have been for some time established in various parts of the kingdom. They are become so frequent, as to render applications on the part of the resident ministers, to the more opulent members of their societies, irksome and unpleasant. And yet they cannot send their brethren away empty; they feel that the needy ought to be relieved, and that the hungry should be fed. A remedy has been suggested, by which, at a small individual expense, to administer substantial relief in such cases, and to assist our Christian brethren in procuring the true bread of life.

The remedy proposed is a weekly contribution, so small as to render it universal; since each person will naturally be desirous of communicating to others that knowledge which he himself values. One penny per week is within the reach of every one, and even of the young persons, or the children of a family, who should be induced and encouraged to give this trifling sum to the maintenance of the public worship of their heavenly Father. Unitarians must look to the rising generation for the continuance of their exertions. The children of Unitarian parents should, therefore, be early instructed to love the cause of evangelical truth; they should be impressed with a desire to advance the cause they love, by their small weekly contributions; and they

Its object is to promote the cause of Unitarianism generally, according to its means; but more particularly, to assist poor Unitarian congregations in erecting, appropriating, or repairing places for public worship.

Annual subscribers to pay five shillings. A book of donations will be kept for those who may be desirous of subscribing more.

Weekly subscriptions are to be one penny; to be paid half-yearly, quarterly, or six-weekly.

The minister shall be the president.

A treasurer, secretary and a committee of twelve gentlemen shall be chosen at the commencement of every year; one-third of the committee are to be ineligible for immediate re-election: for the first two years this one-third will be determined by lot; and afterwards, those who have been longest on the committee to retire by rotation.

The committee shall meet quarterly; and any five of its members, with the president and the secretary, to be considered sufficient to transact business.

The committee shall receive and determine on all applications made to the society for assistance; and the secretary is empowered to summon the committee, on such applications, as soon as possible.

Subscriptions and donations will be received by the Rev. Russell Scott, president, Mr. James Scott, treasurer, and by Mr. Merrick, the secretary.

of bishops, called together by the reigning emperor, at the city of Nice, in the year three hundred and twenty-five. One object of this congress was to prevent disputes respecting Easter, and to introduce uniformity in what was called the Christian world in the celebration of it. They agreed that it should always be on a Sunday, depending on the phase of the moon after the vernal equinox. The reason for taking into consideration the phase of the moon must be looked for in the corresponding regulations of the Jews, respecting their passover; and, as it was an undoubted

fact, that our Saviour was crucified at the passover at the time of full moon, the great point particularly attended to by the congress was, that the Easter-day or festival of the resurrection should not take place till after the full moon; and in consequence a regulation was made, that if the first fall moon after the vernal equinox happened on a Sunday, Easter-day should be the Sunday after.

Now it is remarkable, that in the discassions that have taken place this year on the Easter-day, there seems to have prevailed a total ignorance respecting the reason of the law in the rubrick of the Common Prayer Book, at least as far as the writer has bad an opportunity of making any inquiries on this subject. He has asked the question of various persons ia different ranks of life and religious persuasions, and yet not one of them could give an answer to this question: Why did the congress at Nice, and the framers of the Common Prayer Book make it particularly binding, that if the first full moon after the vernal equinox should be on a Sunday, Easter day should be on the Sunday following? All the answers were very wide of the mark, but in general they concurred in this, that it was a matter of no consequence when Easter-day was kept and they supposed that the AlmaBack makers knew what they were about. One person, remarkably attached to the Prayer Book, and who would have been very indignaut, if her clergyman had swerved from the rubrick in the lessons or collect for the day, being hampered by the positive declaration of the rubrick in this case, and the knowledge that full moon was on the 22nd of March, got over the whole difficulty by supposing, that there must have been some good reason for altering the rubrick, and she was perfectly satisfied with whatever might be done by the rulers of her church. It was scarcely worth while to observe to her, that the rulers of the church probably knew nothing of the matter, and took Easter day as was settled by the Almanack makers.

Be all this as it may, Easter-day has this year been celebrated on the day on which it was intended, and for very good reasons, that it should never take place; and consequently all the services of the Sundays in the Prayer Book for the remainder of the year are out of place. This is nothing to us. But it is something to find, that the attachment to times and seasons is so much worn out, that the rubrick may be construed into a dead letter, and that an Attorney-General, who was so indignant at a supposed jest only on the Athanasian creed, should pass unnoticed the violation of the rubrick. This is a

good omen, and we shall hope that it will lead in time to an examination of the Prayer Book itself. As the men of this day feel no longer the veneration that was paid by their ancestors to certain times and seasons, they will examine and compare with Scripture, what their ancestors drew up, upwards of two hundred years ago, for the regulation of their faith and religious worship.

It cannot be said, that there is a want of zeal for religious institutions at this time. For, notwithstanding the cry on the distressed state of our finances, a bill is in parliament for appropriating a million of money to the building of churches; and besides, there has been a meeting of the chief members of the sect established by law, to raise a subscription in aid of the same purpose. This building of new churches, at the time when the old ones present such vacuities at the time of divine service, may be considered as a singular phenomenon: for we may observe without fear of contradiction, that the present churches in England will hold on any day far more than have an inclination to go into them. It is true, that in some places, from a very increased population, there is a defect in this respect but in general it might not be a bad thing to follow the plan adopted in some parts of Switzerland, where Catholics and Protestants, at different times of the day, make use of the same church, to let the Methodists, or other Dissenters, have the parish church at those hours when it is not wanted by the Establishment. They will then be filled, and become more serviceable to the community at large; and, when we consider that this million is to be raised upon the whole community, such an arrangement is what with propriety might be granted by the ruling party, to that, which, if not in wealth and power, yet in numbers, is equal or perhaps superior.

If we may judge of the churches in the country by those in London, this measure will be chiefly advantageous to the evange lical party; for, except in very few instances, it is by them only that the churches are filled. The new ones are to be built in populous districts, and in those districts the evangelicals will always have the preference. The reason for this is obvious. Without attending to the grounds of difference between the two parties, they take more pains, and endeavour to impress upon their hearers the material objects of their common faith. Yet, perhaps, it has not occurred to the legislature, nor to these parties, nor, it may be said, sufficiently to those of our own persuasion, who are also employed in building places of worship, why, after so great an expenditure upon such objects, so little has really been gained on the side of

religion. It is not known wlien the first building was erected by Christians for the sake of public worship. There is no trace of any such thing in the apostolical writings We read there the church at a person's honse, but the word ought to have been rendered ineeting or assembly, which was held in a room that honse used afterwards for other purposes. In those meetings every one took a part according to his peculiar gifts. There was no such thing as a service exclusively performed by one person with a peculiar character attached to him; and it would be well for Christians to consider whether the change from the apostolical mode of worship has not been exceed ingly detrimental to the cause of the king'dom of God.

Soon after the great departure from the 'spirit of Christianity in the usurpation of bishops, or pretended fathers of the church, lording it over Christ's heritage, magnifi'cent buildings were erected in imitation of the heathen temples. In these a degree of pomp was displayed little consistent with the humility of the first teachers of Christianity; and they frequently excited the jealousy of their heathen neighbours. Many of these structures were destroyed at 'the time of the Dioclesian persecution; but they raised their heads again when Constantine formed his establishment in church and state, and the temples of the Heatheus were violently seized from them and converted to the purposes of the new superstition, The latter temples were easily convertible "to the new faith, for they were adapted to solemn processions, and the imitation of Pagan sacrifices, which now began to be 'the general worship of those who called 'themselves Christians. The Roman empire was soon covered with similar buildings, many of them of beautiful or maguifi*cent architecture. Yet, as their number and magnificence increased, the spirit of true religion declined, and at last thick darkHess covered the earth, and the worship of the imballowed name almost universally prevailed.

On the great revolt from Popery, a considerable and very advantageous change took place in the services of these churches, 'the principal of which were the reading of the Scriptures in the vulgar tongue, and the interpretation of them at stated times by the officiating minister. This was a very 'great improvement, and if it falls short of the perfection to which every Christian is to aim, still we must not be senseless of the obligations we lie under to those by whom this improvement was effected. The plan adopted by the sect established by law, was in general pursued by the parties which dissented from it, and congregations listened 'to the voice of their teacher, seldom thinking of the duty of exhorting each other, but

leaving that task to the officer, whose peculiar business it was deemed to be. In this manner things were conducted for upwards of two centuries in this country, when it struck some eminent men, distinguished by their piety, that this could never have been the intention of the first founders of Christianity, that one should be appointed a teacher, and the rest were to remain in a state of pupilage all their lives. They began to diffuse the notion that all were interested in religion, and unless they all felt that interest, there must be a coldness in divine worship, and very little feeling of universal benevolence. In consequence of this, churches were formed by the society which now goes under the name of the Methodists, and is entitled to a high degree of our respect. They were not content, and in this we cannot too highly applaud them, with the formal instruction and devotion of one day of the week, but they divided their society into classes and bauds, by which they might conveniently meet at other times in their private houses, and mutually edify each other. This is a very great improvement upon the former plan, for by this the talents of all are brought forth. They have discovered that others, besides those who are called men of learning, are capable of communicating the spiritual things of God; that many have gifts, which, under the former system, might have lain buried for ever.

This plan has been adopted, we believe, in very few cases by us; yet it may be submitted to general consideration, that wherever a place of worship is built for three or four hundred members, there seems to be a waste of expense in its appropriation to a service for only one day of the week. The congregation might be divided into classes, so that each party might conveniently meet in it, and there employ themselves in those objects which are interesting to all Christians. Among us, as among the Methodists, it would be found, that many possess gifts which are now lost, many capable to edify each other by reflections on our Scriptures. For it is a great error to suppose that scholastic learning is necessary to the furtherance of the gospel. Many who know nothing of Scripture but what they have learned from the translation in the vulgar tongnë, and have never attended to any of the disputes about its meaning, know nothing of the pretended fathers, of councils, of articles of faith, may far excel in the knowledge of Christ, those whose lives have been passed in the dust of folios. Not that learning is to be despised, but the only learning to be valued by us, is that which does not seem to be held in great estimation; that which gives us the knowledge of the Scriptures in their original languages; and, if in our

meetings, any one will read to us a chapter from the Hebrew or the Greek, thereby rectifying any error into which we may have been led by the imperfect translations now in use, he will receive from us due estimation. This point is recommended to all who wish to be valued for their learning; and whether we possess among us any one who can do this, it is left to others, who have more experience than the writer to determine.

The legislature has been occupied for some time on the bill of Indemnity. There did not exist in any one's mind a doubt that such a bill would be passed, yet it gave occasion for animated debates in both houses, in which a variety of facts connected with the Suspension of the Habeas Corpus act were developed, and scenes laid open, which, in the page of history, will disgrace this country. There was one thing, however, which no Englishmau could have anticipated, and that is, that the pains of a human being should be made the subject of merriment in an assembly of senators! Yet so it was. Among the petitions presented to the House from the détenus, was one from an infirm old man, who, in consequence of the violence used towards him, and the weight of his irons, was obliged to undergo a painful operation for a rupture. This was chosen as the theme for a display of wit by a member of administration, celebrated for his parodies and satirical verses on all with whom he is now associated in the bonds of friendship. The torture of a man under the agonizing pains of a dreadful operation, excited a general laugh on one side of the House, when dressed up in all the meretricious arts of specious eloquence. What would this speaker have said to his friends during the six weeks that he lay on his bed incapable of turning himself from the ball shot through his buttocks by this now valued friend whose place he had been secretly undermining? What would he have said, if his pains had been turned into a jest, and he had been made the object of their merriment? This feature, in the passing of the Indemnity bill, will not be easily forgotten. The neglect of petitions was to be expected; that the afflictions of the prisoner should be a matter of jest, betrays such a degree of depravity, and we might even add bad taste, as reflects equal disgrace on the speaker, and on those who could countenance such misplaced buffoonery.

In France, the debates of their houses continue to be uninteresting. Libels as they are called, are daily published, and the frequent seizure of papers does not prevent the writers from giving their effusions to the public. The press will gain the victory even in France. The Concordat affords matter for much speculation;

the difficulties in its way are the bishoprics, for which funds are not easily to be found. As to the superstition intended to be supported, public opinion is so much against it, that the Pope and his clergy are sunk too low ever to be again the anthors of much mischief. The shot at the Duke of Wellington occupies still some attention.

The Polish Diet is about to assemble, and the rescript of the Emperor Alexander on this subject does him great credit. The, Autocrat seems to have better ideas of civil and religious liberty than any other sovereign in Europe; and Poland stands a chance of enjoying more happiness under his mild dominion, than it could have done under its former proud, domineering and oppressive aristocracy.

From Spanish America, the accounts are afflicting to humanity. Spain has ever been cruel, and it was not to be expected that Mina, if taken, would be treated otherwise than as a rebel. But the partisans of the Spanish misrule, forgot that their opponeats bad the power of retaliation, and above a hundred Spaniards have been sacri ficed to the manes of the unfortunate chieftain. When the passions are thus let loose, the consequences must be dreadful. The war must be now carried on to the annihilation of one or other of the parties. If Spain succeeds, gibbets, tortures, and all the horrors of the Inquisition, will be its avenging instruments. We could hope that the other party, if successful, will not disgrace its cause by such wretched and unjustifiable expedients.

Before this report is concluded, it may be thought by some incumbent on the writer to take notice of our friend Belsham's last tirade-but the contest is too trifling. On the subject of his indignation it will be sufficient to say, Qui capit ille facit: and once for all, he is recommended to Mr. Robinson's History of Baptism, in which he will find a full refutation of all that he has advanced on infant baptism and babe sprinkling. It is rather extraordinary that he should either not have seen, or have made so little use of that excellent work, in which there is more learning, and a better description of the manners and customs of the early Christians, than perhaps in any other ecclesiastical writer. As to the imputation of the writer of this paper belonging to a sect of late date, this is a mistake of our worthy friend: for, when the writer quitted the sect established by law, he followed the example of Paul, and, not confering with flesh and blood, gave himself wholly to the sacred Scriptures, and to those only and his sect, if it is to be called a sect, is that to which Paul belonged, and of which he spoke, when he said, after the manner that they call heresy, worship I the God of my Fathers."

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