History, says Thiers, has shown the virtue of nations and their freedom from crime to consist in the sword of the soldier; the mind of man and his body being in slavish subjection to the priest.

I am, says this historian, and the former ostensible friend of progress, I am of the same party as Montalembert. Montalembert's speech, well received in the Assembly, was considered to be one of the performances of the dark ages by the newspapers in England, and could only be laughed at by all of the world without the Assembly, who were conscious that they were living in the nineteenth century. Religion, says Louis Napoleon, with the army, must preserve order. Religion and order are now his panacea for society, whose acts were disorder, and whose remedy for society, when himself was out of it, was socialism.

The largest number of electors ever polled in Paris have shown at least their disgust of this cant and hypocrisy. Vidal, Fotte, and Carnot, late Minister of Public Instruction, are protests against such acts as the subjection of France to a foreign hierarchy, and the management of affairs committed to the guidance of priests. A CONSTANT FRIEND OF THE REASONER.'

THE GREAT GORHAM CASE.

MR EDITOR,-If ever there was a time when there was a wide field in which the most sceptical may clearly see the interested and one-sided character of religious systems in their design and operations, and their utter want of ability or inclination to carry out the designs for which such systems were instituted, the present moment is the time, and offers opportunities that should not be neglected by the friends of progress. An exact definition of what the church really considers essential, it seems impossible to attempt. Their laws-who knows what they are? Or what conscientious person can deem himself secure, that some crochetty zealot may not drag him before those tribunals (the Ecclesiastical Courts) whose eulogies are sung by those seraphs, Inglis and Plumptre? In every day life, that is, in secular matters, if a boy picks a pocket, it being an offence against law, a certain punishment is inflicted; but in the ecclesiastical code it may happen the decision might be given thus:-'Though the law did forbid the crime, yet the bench thought the culprit justified in doing as he had done;' and none can say but that such a decision would be quite a curiosity in its way, and would certainly be the utmost limit to which the 'hold-with-the-hare-and-run-with-the-hounds' principle could well be carried. It has been said by a man who was supposed to know, that the sublime and the ridiculous were very near neighbours. Let us now, then, for a few moments, refer to a late instance where the accused is a priest, instead of a pickpocket, and the accuser a bishop, instead of a policeman—I allude to the case of the Bishop of Exeter against Mr. Gorham. The church, as by law established, either has, or is supposed to have, certain laws, and I believe all who enter its pale do believe, or are made to swear they do believe, the whole of them, and to teach the flocks entrusted to them in accordance therewith. The system divides the country into districts, each of which has a bishop, and to him they owe spiritual fealty. Now in Exeter, the metropolis of a diocese, presides a bishop, who either of design or accident, has done more to cause a full and fair examination into the laws of the church with which he is connected than any other man living. He is a dauntless man; he rushes at a whirlwind with a couched lance, as the Spanish Don charged the windmills. But enough of the bishop, with all his talent, bravery, and so on, for though the spiritual head of a diocese, it is now on the records of the highest court that he knows not the rules, laws, and theories of

that system in which he holds so elevated a position. Mr. Gorham, on the other side, who, fortunately for the cause of truth, and providentially for himself, is a rich man, does not hesitate to accept his superior's challenge. And what is the question between them? Is it how much of their yearly stipends should be spent on the poor? how much on education? how much on the sanitary improvements of their dwellings? No. Mr. Gorham's crime consists (in the bishop's opinion) in his asserting that the grace of regeneration does not necessarily accompany the act of baptism, but that it has a GOOD EFFECT ALONE on those who receive it WORTHILY.' To me the above position seems a remarkably simple one; but the parties who have on either side argued the case have not attempted to examine into the moral bearings of the case, which, I suppose, they have not done because it is the usual course adopted by the priesthood, and all under their influences, to consider human reasonings and moral arguments as a species of profanity when directed to what they are pleased to term spiritual matters. I am no Baptist in the sense of considering it a religious ceremony-in that of the advantage of a daily baptism by immersion I am a devout believer, but for the sake of the argument I shall suppose, as the bishop and Mr. Gorham DO, that baptism is necessary. Having gone thus far, the simple case between the litigants stands thus:Mr. Gorham says, 'Baptism is of value only to those who receive it worthily.' The Bishop of Exeter says, 'Baptism is of value to anybody who takes it.' Now, in the eyes of the bishop Mr. Gorham is much too particular, for he does not believe that a person, merely by being sprinkled with a little water by a person as fallible and as erring as the unconscious babe operated on, is merely by the act eligible for the 'realms beyond the sky,' and that another may be doomed to eternal perdition, though he were sprinkled, if he did not in his life, walk, and conversation, evidence he was worthy of the ordinance. But it appears to me all the parties engaged in this business, from beginning to end, are more like theological gladiators than persons seriously resolved on searching and finding, and then acting up to truth. The whole case appears to bear the hue of farce-chance is too serious a word to use for the issue. The judge of the Arches Court, when the bishop was cited, decided he was right, and Gorham wrong; and on the matter being referred to the supreme tribunal (which, by the bye, a few disinterested priests have given notice to supersede), all the laymen (save one), with the two archbishops, take one side of the case, and one of the vice-chancellors and the Bishop of London the other side. So much as to opinion on speculative subjects, even amongst those who have a direct interest in the matter. But let us examine the data on which they ground their judgment. Is it because of the common sense view of the case, that if there be any virtue at all in baptism, surely only the virtuous and pure in heart can receive any benefit from it? Certainly not. In matters ecclesiastical they do not march at that rate-they search for precedents, for what they did in the year one, for what the worthy Henry Bluff the Eighth did, for what the youth Edward said ; and with the crude exploded notions of a bygone age, before intellect was even nominally free, almost before printing was invented, they endeavour to curb and fetter the ever progressing and soaring mind of man. Do they refer to the works of Locke, Newton, or Bacon, or any great minds who spent their lives searching into the ways of God as exemplified in nature, and who might be supposed to have some title to be referred to as au. thorities? No; they refer to the musty deeds of synods-to the relics of barbarous convocations, and to the recorded transactions of the very parties who, by their vacillations, have been the originators of the present squabble. And after all what result could be expected to arise from such an investigation except the

precise one arrived at, namely, that after all it is only a matter of speculation, and that in no generation have the theological acts and opinions of the preceding one been confirmed; that is, supposing the later one had liberty enough to express their dissent. According to the articles of 1536, which, at the time they were in force, be it remembered, a man, according to church law, was bound to believe and to be damned if he did not believe. The bishop is right, for it contains two express statements that all the twisting, twirling, and garbling in the world cannot explain away, namely-first, 'That baptised infants dying before the commission of sin were undoubtedly saved thereby;' and secondly, 'That unbaptised infants dying before the commission of sin were not saved.' But only a quarter of a century afterwards another set of articles of religion sanction Mr. Gorham's view, for though very cautiously worded (as members of parliament do when they pen resolutions to catch as many supporters as they can) so as nearly as possible, to say nothing yet if any tenet or dogma at all, can be rescued from it, it is to the effect 'that only those who receive baptism worthily' have the benefits mentioned conferred. Now it must not be forgotten that what 'right reception' is has not been stated in the articles of faith of this immaculate church, therefore the judicial committee may, after all, be justified in deciding to the effect that the bishop may interpret them as he pleases, and that, on the other side, Mr. Gorham may use the same liberty.

But, Mr. Editor, allow me to say I have not dragged you through this Slough of Despond without an object. We see anything may be proved from the Bible; but the principles of rectitude and common sense will enable us not only to do without THAT, but will show us these priests who growl and snarl and devour each other when they have no other occupation for their fangs, are interested in keeping up a system that pays them well, though it keeps ourselves and offspring in mental serfdom and pauperism. Let our hard taxed, ill fed, and worse taught working population, ponder well on the doings of these religious bodies. The system is one in which spiritual and temporal tyrants are indigenous. Episcopacy has its Popes: Rome had one, and may have again. Dissent has also its Pope and sacred conclave, from which they have also ejected three of their best men for daring to think in defiance of their dicta. Be assured the spirit of priestcraft is always the same, whether reared at Oxford, Sheffield, Cambridge, Stepney, or elsewhere; and I earnestly implore those who cherish the wish to see thought and expression free, to take no part with either side in these sham battles -stand aloof from their quarrels, and if they are in earnest and must fight, snarl, wrangle, and litigate, let them do it amongst themselves. When we fight, let it be in a better cause-be it our course and our one aim to search and examine for ourselves, and to maturely ponder over our views before expressing them, and to give no man cause of reproach against us, but to show all men by our demeanour and our actions in our various offices that the intellect alone is a sufficient guide to the practice of virtue, and the practice of virtue the readiest mode of obtaining happiness. R. L. B.

MR. LINTON'S LETTER TO THE EDITOR OF THE LITERARY GAZETTE.'

SIR, I observe in your Notices to Correspondents in the Literary Gazette of last Saturday, that you do not feel called upon to explain' what you meant by applying a disgusting epithet to a man whom you did not know. Neither do I feel called upon to press you further for the explanation which a gentleman could not have refused.

One duty, however, remains to me-wherever I can find opportunity, in public or in private, to expose you in your real character—a slanderer.

Miteside, Feb. 14th, 1850.

I am, Sir, your obedient servant.

W. J. LINTON.

[From reports in the papers it appears that this Mr. Jerdan, who talked so grandly of immorality, and illustrated it so indifferently in his journal, has just been refused his certificate at the Bankruptcy Court, after a speech by the opposing counsel, containing serious reflections on the bankrupt's character. Have we not a right to ask whether this does not flow from his principles ?-ED.]

CONVERSION

FROM

CHRISTIANITY.

DEAR SIR,-I was born of Christian parents (as the phrase has it), and at my baptism was made a member of Christ, the child of God, and an inheritor of the kingdom of heaven! Notwithstanding, I have long since been fully satisfied of the degrading errors of the Christian system, and am perfectly content to stake my 'salvation' on the common-sense and truthful principles advocated in the Reasoner. Such being my state and determination, and finding that I am quite as happy and certainly as honest as the best Christians with whom I have had to do, I am induced to send you the enclosed libel (cut from a leading article in the Times of the 11th instant) on all those who do not acquiesce in the soul-insulting priestcraft of the day,

I also beg to enclose 2s. 6d., in post stamps, towards the Reasoner Fund.
March 2nd, 1850.
A FRIEND AT Poplar.

SECULAR EDUCATION FOR THE PEOPLE.

THE Committee of the Literary Institution, John Street, Fitzroy Square, believing that the measure introduced into the House of Commons by W. J. Fox, Esq., M.P., for the above object, is worthy of the energetic support of the people, submit the following form of petition for general adoption :

TO THE HONOURABLE THE COMMONS OF GREAT BRITAIN AND IRELAND IN PARLIAMENT ASSEMBLED.*

The Petition of the undersigned

(Here insert their Description and Locality)

SHEWETH, That your Petitioners have heard, with much pleasure, that a measure for promoting the Secular Education of the People of England and Wales generally has been introduced to your Honourable House.

Your Petitioners pray that such measure may pass into a law, as they believe that it will be highly beneficial to the Community at large.

And your Petitioners will ever pray.

This form of petition must be copied in writing, as no printed petitions are received. Every person signing it should state his or her name and address; it may then be directed, open at the sides, to any liberal member of the House of Commons, who will receive it poɛt free.

• Petitions to the House of Lords should commence thus:-To the Right Honourable the Lords Spiritual and Temporal in Parliament Assembled,'

MR. GRANT TO MR. CROSSLEY.

MR. CROSSLEY asks Frank Grant 'if the universe has two souls, and what that is which is the fountain of every evil and centre of every imperfection?'

Frank Grant presents his compliments to Mr. Crossley, and begs to say that, believing in the necessary existence of one Supreme Intelligence in nature, and not perceiving the same necessity for another co-equal and co-eternal intelligence, and also rejecting the doctrine of two contending self-existent powers in the universe, he does not believe that the universe has two souls.

As to the other point raised by Mr. Crossley, the old question of the origin of evil' hangs upon it, and would prove too vast a subject for the present occasion.

LETTER FROM ALIQUIS.

DEAR SIR,-As you are about to try the experiment of an enlarged series of the Reasoner without any enlargement of price, a slight increase of funds would not, I presume, be without use. I therefore beg to hand you my annual subscription of £5 5s. now, instead of in May next.

I do hope the friends of free opinion will not permit this experiment to turn out a failure. Those who have escaped from the thraldom of creeds ought to remember how grievous a burden Religion lays on many a worthy heart.

What opinion would we form of part of the crew of a vessel stranded amongst the breakers who, themselves just escaped to land, would give no assistance in saving their mess-mates from destruction?

Mr. Holyoake.

Yours faithfully,

ROMANIST EPITAPH ON WICKLIFFE.

ALIQUIS.

THE following passage is extracted from the 'Lives of Eminent and Illustrious Englishmen,' by George Godfrey Cunningham:-' When the Romanists could do no more, they bestowed an Epitaph on their arch-opponent. This singular article was expressed as follows: "The devil's instrument, church's enemy, people's confusion, heretic's idol, hypocrite's mirror, schism's broacher, hatred's sower, lie's forger, flattery's sink—who, at his death, despaired like Cain, and, stricken by the terrible judgment of God, breathed forth his wicked soul to the dark mansion of the black devil." (Vol. I., p. 425.)-Communicated by J. M.

GUIDE TO THE LECTURE ROOM. Literary and Scientific Institution, John Street, Fitzroy Square.-March 29th, [84] Mr. J.B.O'Brien The National Reform League.' 30th, [8], Mr. Holyoake's Logic Class. 31st [7], Mr. G. J. Holyoake, Mr. Fox's Secular Education Bill.'

Hall of Science, City Road.-March 31st [7], Thomas Cooper, Superstitions of the Middle Ages.'

Eclectic Institute, 72, Newman Street, Oxford Street.-March 31st (7), J. B. O'Brien, B.A., 'Principles of Political, Moral, and Social Science.' Young Men's Mutual Instruction Society, 2, Little Dean Street, Soho.-March 29th, Discussion -Question, 'What are the Duties of Man?'

South Place, Moorfields.-March 31st [11a.m.], W. J. Fox, M.P., will conduct a Funeral Service in memory of the late Peter A. Taylor, sen.

ERRATUM. In the last Reasoner, page 89, the sentence beginning It could be no longer denied,' should be, It could be no longer alleged.

PURR'S TEMPERANCE COFFEE HOUSE, and Family Hotel, 10, Williamson Square' Liverpool. Five Minutes' walk from the Railways and Exchange. Well.aired Beds. Good Storage for Luggage. Every information given to persons Emigrating to the United States, Canada, or other parts of the world. Letters, prepaid, attended to.

COALS. JOHN CRAMP, of the firm of NEAL Surrey side of Blackfriars Bridge, informs his Social and Co., Coal Merchants, Old Jamaica Wharf, friends that he is desirous of giving them the advantage of the wholesale market, by supplying Coal of the best quality at the lowest price for ready money; the rate of charges being always only four shillings advance on the prices in the Pool, as advertised rom the Coal Exchange. Present Price, 24s.

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