have, in general, been highly satisfactory to their teachers. Your Committee also cannot deny themselves the gratification of referring to the establishment of a monthly periodical publication, "The Christian Pioneer," from which, judging from the excellency of the two numbers now before the public, and the general interest and attention excited by them, they are sanguine in anticipating the most beneficial results. They have also much pleasure, in noticing the great and encouraging success which has attended the unwearied, zealous labours of Mr. Harris, in conjunction with Mr. Bakewell of Edinburgh, at Carluke. Aware, however, that the people, as well as the Pastor, must do their part; that they also must not be weary in well-doing, your Committee would beg leave, in conclusion, earnestly and respectfully to recommend to their brethren, and deeply to impress upon their own minds, the necessity of not relaxing in their exertions. Although much has been done, let us not sit down contented, forgetting how much is still before us. Having put our hands to the plough, let us not look back. May we be steadfast and immoveable, always abounding in the work of the Lord. Let every one amongst us, however humble his sphere, strengthen the hands and encourage the heart of our respected Pastor, by zealously co-operating with him in the good work; and let it be deeply impressed on the minds of every individual here present, that in no possible way can he do this so effectually, as by establishing it as a fixed principle within him, that nothing, but necessity the most urgent, shall henceforth induce him to absent himself from this house of prayer. Let each one of us feel as though the success of rational Christianity-of Christian philanthropy, depended on his single exertions. And may the God and Father of our Lord Jesus Christ crown all our efforts with his blessing.

GLASGOW, 4th Nov. 1826.

A UNITARIAN Meeting-House, in Hulme, Manchester, was opened for Sunday Evening Worship, on Sunday, 1st October, when a very eloquent and impressive Sermon was preached by the Rev. J. G. Robberds of Manchester, from the words of our Saviour, "I and my Father are one;" in which, he clearly showed, that the declaration was strictly Unitarian, and perfectly in accordance with

the views which we, as Unitarian Christians, entertain of the person, character, and office of the Messiah. The following Unitarian Ministers of Manchester and its neighbourhood, are delivering a Course of Lectures, on the under-mentioned subjects, at Hulme:-The Rev. Messrs. Johns, Harrison, Robberds, Holland, Hawkes, Whitelegg, Worthington, and Tayler, on the Scriptural view of God, of Christ, of the Holy Spirit, of Human Nature, of Temptation, of Redemption, of Conversion, of Prayer, of Love to God, of Love to Christ, and on the Close of the Year.

ON Monday Evening, the 6th November, about One hundred Members, Male and Female, of the Unitarian Congregation of this City, drank tea together in the Trades' Hall. The Rev. George Harris was in the Chair. The Meeting commenced with prayer; and, after tea, a hymn of thanksgiving was sung. Various sentiments were given in the course of the Evening, which called forth many animated addresses. Among the sentiments given, were those of "Our brethren of every religious denomination; may they pursue their inquiries with honest and fearless hearts; and, though divided on earth, may we meet in heaven." "The Bishop of Norwich." "Catholic Emancipation." "The progress of Knowledge." "The Memory of the Martyred Servetus." The Meeting was closed with singing and prayer.

It is a common charge against Unitarian Christians, that they deny Christ. We think those who prefer it, should weigh well the justice of the accusation, on learning the subjects of a Course of Lectures, delivering in the Unitarian Meeting-house, Salford, Manchester, by the Rev. J. R. Beard:-On Sin, its nature and effects; Jesus Christ, the Saviour; the Mediator: Preaching Christ Crucified; Faith in Christ; Denying Christ; Love to Christ; Imitating Christ; and Abiding in Christ.

TO CORRESPONDENTS:

COMMUNICATIONS have been received from Carluke-Veritas-a Country Blacksmith-J. N.-Nepos-J. R. B.-and J. F. We shall be glad to receive the article on the Influence of the Imagination on Education.

COMMUNICATIONS for THE CHRISTIAN PIONEER, are requested to be addressed (Post paid) to the Editor, care of Messrs. HEDDERWICK & SON, Printers, Glasgow.

CHRISTIAN PIONEER.

No. 4.

DECEMBER, 1826.

Vol. I.

On the Duration of Future Punishment.

On the subject of future punishment, three different opinions have been entertained.

1. The first of these is expressed in the following terms in the Assembly's Catechism:-"The punishments of sin in the world to come, are everlasting separation from the comfortable presence of God, and most grievous torments in soul and body, without intermission, in hell fire for ever." One broad line of distinction is thus drawn between the righteous and the wicked; and "the number" of both, we are told, "is so certain and definite, that it cannot be either increased or diminished." While the former are destined to enjoy all the pleasures and delights of the heavenly state, in an equal and inconceivable degree, notwithstanding the shades of difference which must necessarily exist, even among the righteous themselves; the latter are indiscriminately doomed to suffer the most excruciating torments of body and mind, through the countless ages of eternity.

It is needless to dwell upon the appalling and fatal consequences of a doctrine like this. If God is the wise and benevolent being which the Scriptures represent him, it is clear, that he must have created man for a state of happiness. But how shall we reconcile with our ideas of infinite and perfect goodness, the dooming of myriads of intelligent beings to pains and torments without end; and what shall we think of the character of that God who imparts existence to his creatures with a previous determination, that, instead of a blessing, it shall prove to the great majority of them, a real and everlasting curse? We leave these inquiries, for the solution of those whose representations of the Deity have given rise to them, and pass on to the second opinion which has been entertained by Christians, concerning the object and extent of future punishment.

2. The real object of punishment, it is said, must be in all cases the same; and that object, on the preceding

K

hypothesis, is the infliction of misery. But, granting that this definition of punishment is correct, it has been argued, that the offences of a finite being cannot justly be visited with the infliction of infinite misery. "Were it possible," says Michaelis,* "to put a stop to the most formidable of all crimes by a slight punishment, we ought, in justice, to choose the very least that will be sufficient for that purpose;" since any thing beyond this, would only be "a foolish and cruel waste of evil." On these grounds, then, it has been proposed to substitute the following definition, as more correct than the former one, and more agreeable to the character of a wise and benevolent being. "Punishment is the infliction of pain, in consequence of the neglect or violation of duty, with a view to correct the evil."+ "If this definition is founded in truth, and if it is admitted, that the correction of evil is the only legitimate object of punishment, it follows, as a necessary consequence, that no punishment can be without end," because "a punishment which is both corrective and endless, is a contradiction in terms." It follows also, "that no more punishment than what is absolutely necessary to produce reformation, and to eradicate sin, will be imposed;" because, he who endeavours to correct an evil, will accomplish his object as speedily, and with as little loss of happiness as possible." It also follows, that the misery produced by sin will not be eternal, but that the period will arrive, however distant, (even though millions of ages should intervene,) when the benevolent intentions of the Deity, in the creation of the human race, will be accomplished, and mankind, gradually freed from the debasing effects of sin, will be restored to the favour of the Almighty, and admitted to the enjoyment of pure, unmixed, and never-ending happiness. This cheering doctrine, now generally held by that class of Christians denominated Unitarians, is at least as old as the days of Origen, who lived in the third century, and wrote expressly in its defence. It was held also by Clemens Alexandrinus, the master of Origen, and many other celebrated fathers of the Christian church. It was adopted by the German Baptists, whose opinions had made considerable progress

* Commentaries on the Mosaic Law, translated by Alex. Smith, D.D. vol. IV. p. 375.

tIllustrations of the Divine Government, by T. Southwood Smith, (2d ed.) p. 134.

on the Continent, at the time of the Reformation. It has also met with able defenders, in some of the most distinguished divines which the Church of England has produced. It formed the leading doctrine of the followers of Winchester, who wrote a series of dialogues in its defence, in which the principal objections to it are fairly stated and considered; and has given rise to a new sect of Christians in America, whose numbers are increasing with astonishing and unprecedented rapidity. A late writer, who has published a work entitled "Dissertations on Futurity," proposes the following singular modification of this doctrine. "The spirit of God," says he, "has made choice of an ambiguous term, acknowledged on both sides, sometimes to be an eternal, and sometimes only a temporary duration, with the wise view, that men might live in fear of everlasting punishment, because it is probable that it may be everlasting; and, at the same time, that God may be at liberty, without impeachment of his faithfulness and truth, to inflict either finite or infinite punishment, as his divine wisdom, power, and goodness, shall direct."

3. Besides the two systems already described, there is third, which teaches, that the wicked, after having undergone a course of punishment exactly proportioned to their respective degrees of guilt, will be annihilated, or blotted as completely out of existence as if they had never been. It was this notion, engendered, no doubt, by hypochondria, which imparted to the mind of the amiable Cowper, that feeling of gloom and despondency, which cast a withering shade over all the gayer and more sportive productions of his imagination. We are told, that, under the influence of great depression of spirits, he was led away by the idea, that the Author of his existence had recalled the loan; and that, as he failed to restore it at the appointed season, his Maker had devoted him to everlasting destruction. With a view to this incident in Cowper's life, the Editor of his "Private Correspondence"* puts the following question:-"I would ask those who have inadvertently charged the unhappiness of this pitiable sufferer, on his religious opinions, to the operation of what theological tenets they can warrantably ascribe the supposition, not only of so preposterous a demand, but of a

* Preface, p. xvi.