not.

the fault is ours, and not God's free goodness. And if, in consequence of the freeness of pardoning mercy, we think lightly of it and of sin, the fault also is ours, and not of the freeness of Divine pardon. In reality, however, let us bring the two opposite systems, as regards the practical views of sin, which they respectively produce, to the test of experience; and what do we learn? The Trinitarian views sin, in the abstract, as a hateful object, which cost a Divine sacrifice for its ransom; but the more he ponders upon this abstract object of hatred, does he the more shun and reject particular sins? Alas! The tendency of his system is to call his attention to a metaphysical point-to the hatefulness of sin in the abstract, as costing a certain ransom of infinite value, while in the meantime his heart is left unaffected by the offensiveness of particular faults. He contents himself, and satisfies his conscience, with mourning his sinfulness in the gross, while he neglects reformation of those particular faults where reformation is indeed required. This is too much the case; and for this, Trinitarianism is accountable. Now, Unitarianism, on the contrary, as a system of morality, calls our attention not so much to sin in the abstract-though it admits sin in general, as in its particulars, to be an object of aversion-but not so much to this does it call our attention, as it does specially and distinctly to particular faults, which it exposes for particular reasons; while it urges and recommends particular virtues on account of their special excellences, as well as incites us to eminent degrees of excellence in particular virtues, on account of commensurate fruits of inward satisfaction and enduring happiness. Unitarianism deals not largely with the metaphysics of sin and virtue; but it points out distinctly the merit and advantage of forsaking this sin and the other, and of cultivating one particular virtue with another and another. And what is the result? So far as we know, we hesitate not to say, that imperfect as the practice of morality among Unitarians may be, as among all other sects, there is nevertheless more genuine virtue in our party, more moral progress, more consistency of piety, moderation, and humanity, than in any other body of professing Christians. We say not this in boasting, or

because we are content with the progress of practical virtue we have already made. But we speak what we believe to be the truth in humility; and we desire most earnestly, that in every particular virtue which Christianity recommends, we may be yet more perfect. We trust, too, that the time is near when many of our Trinitarian brethren will renounce those engrossing speculations on the metaphysical nature of sin, which their system encourages, and which obstruct the practical reformation of particular faults and crimes, and permit "spiritual wickedness in high places" and in low places, to remain unchallenged and unchecked; and that, instead of fastings and humiliations on account of sin in the abstract, as that which cost a divine sacrifice, we shall be joined by more of our brethren in attending to the reformation of particular errors, and the putting away of particular offences, while we shall emulate each other in amiable zeal to excel in each particular virtue. If even now, and indeed at any time, even the worst man could not be justly pronounced totally sinful and corrupt, still less cause, we hope, will exist, as an improving futurity opens upon us, for orthodox lecturers to "boast of mischief and of ill." Of the mischief and ill that yet exist in society, much is to be attributed to such lectures as that of Mr. M'Neile, which vilify, however unintentionally, the providence of God, represent nature as the prison-house of a creature cast out from Divine favour, and not capable of being saved by his own exertions, but only by a certain process, not of ransom merely, but of mysterious faith and spiritual influence, which, alas! who can explain? how few have ever been fully satisfied with! This work is not of God; and we believe its overthrow is approaching.

Mr. M'Neile has found a powerful and successful antagonist in Mr. Martineau; to the contents of whose discourse, on "The Scheme of Vicarious Redemption Inconsistent with Itself, and with the Christian Idea of Salvation," we shall make more full reference in our next Number, than in the present we had opportunity of doing, while merely quoting a few replies to some of the topics of the Trinitarian lecture.

(To be continued.)

MONTHLY RECORD.

JANUARY 1, 1840.

We are happy in recording the cheering fact, of the continued success attendant on the exemplary and indefatigable labours of the Rev. R. Shenton, in Derbyshire, in connection with the Manchester Village Missionary Society. The following description of the Sabbath gatherings at Flagg, in which village the only place of worship is the Christian Unitarian Chapel lately erected, is deeply interesting. To behold the rustic villagers, in despite of bad roads, high winds, and heavy rains, at the sound of the bell, coming from the east and the west, the north and the south, from a circuit of several miles, to unite in the worship of the One God and Father of all, is a sight which would gladden the heart of every friend of liberal views of Christian truth-a sight which has hitherto never failed to excite the wonder of those ministers and

laymen who have honoured us with their presence." A prospect of great usefulness is opening up in this district; and similar prospects might gladden every district of the land, were the sower only sent forth to sow the precious seed of truth, freedom, and goodness. There is a school in connection with the Flagg Congregation, and a circulating library is now establishing. What has been effected in this instance, is not only an encouragement to the parties more immediately concerned, to persevere in their most meritorious efforts, but should be a stimulus to all, in every place, also to be up and doing. The time is short. Year after year is gathered to its predecessors. The summer is past, autumn is finished, hoary winter is around us, but our country is not reformed. What wiser, better, or holier resolution can be formed, on this the first day of an opening year, than that more effort shall be put forth, more energy evidenced, in steadfast, persevering labours for the religious instruction, improvement, reformation of Britain.

A controversy on the principles of Christian Unitarianism, conducted for several months through the medium of the Sheffield newspapers, between the Rev. T. Best, a

clergyman of the Established Church, and the Rev. H. H. Piper of Norton, Derbyshire, has lately terminated. The Unitarians of Sheffield and its neighbourhood, desirous to show their respect for Mr. Piper's labours, have since presented him One Hundred Pounds, and a Silver Inkstand, bearing the following inscription:

"Presented to the Rev. H. H. Piper, with a Purse of 100 Sovereigns, by his Unitarian friends in Sheffield and its neighbourhood, for his talented defence and advocacy of the principles of Unitarianism against the attacks of the Rev. Thomas Best, and as a mark of their high esteem of his character as a Christian Minister."

IT is with sincere and heartfelt regret we have to record the death of our respected friend, the Rev. Dr. Armstrong, one of the ministers of Strand-street Meetinghouse, Dublin. This melancholy event occurred at a marriage-breakfast, on the 4th December. As proofs of the estimation in which the departed was held by men of all religious denominations, it may be mentioned, that his funeral, on the 9th December, was attended by individuals occupying nearly one hundred and fifty private carriages. Amongst the number, were the Lord Chancellor, the Bishop of Tuam, Hon. and Rev. Mr. Plunket of Bray, Rev. Mr. Woods, Rev. Dr. Bruce, Rev. Dr. Urwick, Rev. Mr. Simpson of Ushers' Quay, Sergeant Curry, M. P., &c.

His friend and colleague, the Rev. Dr. Drummond, read the funeral service, which he prefaced by some impressive and eloquent observations on the character of the deceased, of which the following is the substance:—

"MY CHRISTIAN BRETHREN,-The present is neither a fitting time nor place to expatiate on the character of our deceased friend. We come now only to perform our last sad duty to his remains. At another time, and in another place, it may be my humble endeavour to show how well-merited is the high estimation in which his character is held-how just is that deep universal sympathy which his sudden decease has excited. Suffice it now merely to state, that our dear friend and brother was a Christian in the most exalted, most extensive sense of the term; a Christian gentleman, bland and courteous, the rich man's companion and the poor man's friend; a

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Christian scholar, profoundly skilled in the Greek and Roman classics, and in the original languages of Holy Writ; a Christian pastor and teacher, who had deeply imbibed the pious philanthropic spirit of the Gospel-who cherished the earnest wish, and made it his constant endeavour, to promote glory to God in the highest, on earth peace, and good will to men.' In all the several, relations of life, as a husband, a father, a brother, a friend, he was an example worthy of imitation-kind, tender, affectionate, and confidential. Steady in support of his own religious principles, he was charitable and indulgent to those from whom he differed; condemned none for the creed which they had conscientiously adopted, however erroneous he might deem it-but, leaving judgment to the Omniscient, who alone has a right to judge, and hoping, and praying, that all may come to a knowledge of the truth, and be saved. In God, he contemplated the parent, friend, benefactor of all the children of men. Christ he regarded as the Saviour of the world, the author and finisher' of that faith which bringeth salvation. He 'honoured the Son even as he honoured the Father who sent him,' and received his precepts and doctrines as dictated by the inspiration of the Most High. He delighted to dwell on the moral beauties and perfections of our Lord's character, to recommend every Christian virtue by his word and example, and to demonstrate that he is the only unerring guide to happiness and immortality. He practised as he taught; and though he was taken hence by a most sudden and unexpected call-in a moment, in the twinkling of an eye-he was not unprepared. Death was a subject familiar to his thoughts, and he who so long had taught others how to live and how to die, was not to be surprised and taken unawares, even in the hours of unsuspecting festivity.

May each of us, my friends, be like him, ready to obey the final call-ready with our loins girded and our lamps burning,' and ourselves like unto men that wait for their Lord when he will return from the wedding, that when he cometh and knocketh they may open to him immediately. 'Blessed are those servants whom the Lord, when he cometh, shall find watching; and if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.""