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the Bible more than human creeds. Hence, some hope may arise of better things for the Presbyterian people of the north. Here is an advantage over the Establishment of Scotland, in which the zealous Unitarian cannot fail to rejoice.

Unfortunately the progress of information and liberality in the people generally, has not kept pace with that in the ministry. A pretty good evidence of the deficiency in respect of literary taste and information which has hitherto been prevalent amongst us, appears from the fact, that you will only in a very few country places (the principal exception is in the country round Belfast) find such a thing as a reading-society or book-club; much less, a library attached to a house of worship. Nor have the literary periodicals which have started from time to time in this country, been found to prosper. Neither do many of our laity, even of the middle class, or of those wellinformed upon other subjects, know clearly the difference between Calvinism and Arminianism, nor between Old and New Light; much less, do they know one of the arguments pro or con, from their own reading. They know so far, in general (thanks to the over-officious and fiery zeal, and the abuse of some who call themselves orthodox preachers), as to attach some dreadful idea to the terms New Light, and Unitarian; and for a minister to be known, by common report, to be a New Light, or Arian, or Unitarian, is sufficient to make the great mass of the people regard him with a very suspicious eye, and keep him at bay. In short, Sir, you can hardly conceive the state of ignorance in which the generality of the Presbyterian laity are, with respect to doctrinal knowledge. In some parts of the county Down, and the adjoining parts of the county Antrim, Presbyterians show more than the ordinary information upon these subjects. Indeed, the county Down, has long taken the lead amongst the counties of the north, at least, in independence. The labours of Mr. Smethurst of the English Unitarian Fund, though of short continuance, appeared to be attended with beneficial results. They have set several persons of very considerable intelligence, to consider and weigh matters which were almost new to them, and have produced in their minds a conviction, that there is something highly Scriptural as well as rational in the doctrines of Unitarianism. Nor have I any doubt, that within the precincts of this very parish of Killileagh, where Mr. Smethurst met

with particular opposition from its Presbyterian minister, a very respectable Unitarian congregation could be formed, were but an adequate fostering care exercised by the British and Foreign Unitarian Association. Nothing, Sir, it appears, is so good as discussion in such a case. Our people, if circumstances have not been favourable as yet to their acquiring generally a taste for reading religious works, are very fond of hearing preachers; and, consequently, as what doctrine they hear is almost always upon one side of the question, they have too often taken up their creed at second hand.

A second cause of the backward state of liberal sentiment and information in the people, I conceive to be, the constitution of the General Synod of Ulster; which may be assimilated to Ovid's "Concordia Discors." Any person who knows any thing of the materials of which that Synod is composed, and of the intolerance of some of its members, must see, that if the enlightened members of that body were to exert themselves in any great degree, for the propagation of rational and sound doctrines, it would give rise to incessant bickering, and the most violent feeling at Synods and Presbytery meetings, by which the ordinary routine of business would be prevented from proceeding smoothly. It has been the object of all parties, therefore, to study peace. Whether this be a sufficient plea, is another question. That it is right for a man, who is convinced that certain religious tenets are derogatory to the goodness, wisdom, and justice of Almighty God, even for the sake of peace (and that even not an uninterrupted and complete peace) to look quietly on, and not endeavour to disabuse the minds of his people, and of all within his influence, of such views of the Ruler of the World, is certainly more than questionable. It is pleasing to reflect, that there are some ministers at present taking a higher stand, and showing a determination that. themselves and their religious sentiments shall be no longer calumniated with impunity.

As a third cause of greater progress not having been made in rational Christianity in this country, may be mentioned the receipt of the Regium Donum by ministers. In a vacant congregation, it often happens, that there are more or fewer of its members (and these generally the more respectable in worldly circumstances) Unitarians, or disposed that way, and who would desire to have a minister

of their own sentiments. The Synod, however, will not consent to a division, or the erection of a second congregation, because they would be called upon to sanction another application to Government, now become rather shy in granting the Regium Donum to new erections. The consequence is, that the minority, though perhaps as able to support a minister as the Synodical majority, are necessitated to submit, and bear as well as they can, with a minister with whose opinions they do not concur. Were they to withdraw and form themselves into a congregation, independently of the idea of being looked upon as schismatics, there would be little likelihood of their succeeding in obtaining a preacher to their mind, from amongst the licentiates of the General Synod, the only body in this country that could accommodate them. It is natural to expect, that a young man would not bind himself (for in such a case, his removal to a congregation within the pale of the General Synod is precluded,) to a congregation which has no royal bounty attached to it, and thus lose his chance of obtaining one that has.

If, therefore, there are some things which have retarded the progress of Unitarianism in the north of Ireland, yet, I trust, the prospect will always become more cheering and encouraging to those, who will undertake the task of effecting a complete and thorough reformation. The people of Ireland, naturally shrewd and intelligent, are appreciating and embracing, more and more every day, the blessings of education. Our ministers, particularly the liberal part of them, though not as yet noted for their writings, are, notwithstanding, learned and talented, and capable of effecting much, could they be roused to active exertion, to open and fearless profession of obnoxious truth. The excellent course of collegiate exercise pursued in the Belfast Academical Institution, a seminary which should be supported by every well-wisher to the improvement and progress of mind in Ireland, will have its due effect upon the ministerial capability of those educated within its walls. The utmost impartiality is observed in the language and philosophy classes, with respect to religious tenets; and, indeed, if any denomination of Christians have any thing to complain of in that college, notwithstanding the interested outcry raised by some persons about Arianism, it is the Arians themselves, for their system gets any thing but fair discussion, in the divinity class of

that establishment. But, I trust, Mr. Editor, that your Pioneer will do much to clear the way for the reception of the truth as it is in Jesus, by the people of Ireland; and that if your presence so near the University of Glasgow, is now so alarming to some of the intolerant leaders in the Synod of Ulster, who have, heretofore, been so anxious to transport our youth thither from the contagion of the Arian serpent, which has crept into the Belfast Academical Institution, you will let them feel, that a college founded even upon the insulated Craig of Ailsa, would not be out of the reach of your Pioneer's axe. Wishing you God speed, and trusting that your talented little work may be the forerunner of a plenteous harvest in the north of Ireland, I am, Sir, A. C. D. M.

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Methodist Unitarians.—OUR readers will naturally expect that the subject of the Methodist Unitarians of Lancashire, should this month be resumed and concluded. We confess that the more the matter has occupied our attention, as far as Mr. Slater and his calumnies are concerned, the more disinclined have we been to add any thing to what has already been so ably urged by Messrs. Ashworth and Howorth. No one can justly accuse us of haste, in giving judgment on this accuser of the brethren. We have given Mr. Slater ample time to manifest his contrition for his aspersions. Had he shown the slightest remorse for his cruel and ungenerous attack on departed worth, his feeble and impotent onslaught on Christian Unitarianism, would have been allowed to pass for what it is worthnothing. But when a man insults the living and calumniates the dead, falsifies facts and brands a whole denomination, holding himself forth at the same time as a chosen vessel of God, holy and pure, truth impels us to warn the public, that the individual so offending, is deceiving and deceived, that spiritual pride has darkened his understanding, and sectarian animosity frozen the current of benevolence within him. More especially is this a duty, when the charges advanced have been rebutted, alleged state

ments of facts proved to be apocryphal, misrepresentations detected, and calumnies exposed. If, when called on to come forward, and prove, if he can, his former statements, the assailant shrinks into his shell of safety, and skulks from the responsibility he had himself volunteered, and, instead of apologising for misapprehension or misstatement, adds insult to injury by the obloquy of his silence, it is but fitting that the memory of the righteous, fragrant as Sharon's rose, should be vindicated and honoured, and the disturber of the ashes of injured virtue be exhibited as a beacon of warning. Let not Mr. Slater imagine, that bigotry, though backed by the decisions of a self-elected Conference, is to escape with impunity. If he thought his letter was to be seen only by the faithful in Glasgowif it was penned under the idea, that it would be read only at one of the Methodist meetings-if its boasted permission, "make what use of this letter you please," was merely a tub for the whale-if, deeming his letter would have met the public eye, he would have expressed himself differently-if he dare not say to the world what he does say in private-if, in the retired circle he would play the part of the whisperer and double-tongued, but before the world would seem to unsay his private declarations, we should think him still more culpable than we even now consider him. We have heard much of the band and classmeetings of the Methodists. We have often thought that they, as sometimes conducted, led to censoriousness, and the formation of a busy, prying, meddling interference in other people's affairs; and it would be well, we conceive, if Mr. Slater would inquire whether his disposition be not much more akin to something of this description, than to the "charity which thinketh no evil, which doth not behave itself unseemly."

Mr. Slater has averred, that the statement made in our Magazine for October, "is absolutely untrue.” The evidence of facts since adduced, and which Mr. Slater has not noticed, substantiates our assertion, and places Mr. Slater in the situation he charitably designed us to occupy.

Mr. Slater affirms, respecting the Sheffield Conference and Mr. Cooke's opinions, 1805, "I remember the discussion to this day; it left an indelible impression on my mind." We sometimes are told of the second sight in Scotland, but the Rochdale minister far outvies his Highland brother, in hearing that which never took place, and

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