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habit of worshipping along with them. Undoubtedly, this was not, especially at the present time, what it ought to be. He could well understand why professed Unitarians were so few in number; there was little worldly attraction to induce men to range themselves with them. Those who dared to avow themselves Unitarians, must make up their minds to endure much that was hard to be endured; they perilled caste, they perilled popularity, reputation, much that was dear to every man, if they ventured to lift their voice in defence of what they believed to be the truth of God and of his Christ. Hence it was that professed Unitarians were so few, while real Unitarians were so many; that many thought, many believed, few dared to worship, few to act with them. But those who already worshipped with them, and yet would not lend their aid to their exertions, could not be actuated (at least to any great extent) by motives such as these. There were other reasons operating with them, which, in some degree, he respected with which, in some degree, he sympathized, but which appeared to him altogether insufficient to excuse apparent indifference to so holy a cause as that in which they were engaged. There was a large proportion of their fellow-worshippers who conscientiously objected to their society altogether, because they loved peace, they hated excitement, they could not bear the thought of becoming embroiled in religious strife. They were attached enough to their own pure faith, but would say nothing, and do nothing, that could have even the appearance of condemning the opinions of others. They had a morbid aversion to so much as hearing from their pulpits anything that could remind them that in any one point they differed from any one of their fellow-Christians. Such persons forgot the Saviour's assurance, that his Gospel truth is a light too precious to be hid under a bushel, and not set openly before men. They forgot that there was nothing secret which should not be made manifest; nothing hid which should not be made known. He (Mr. A.) fully concurred with them, that they might, and they ought to be indulgent to the religious opinions-nay, even to the religious prejudices, and the religious errorsof others; but there was no need, on that account, for compromising or

concealing their own opinions. They should never, even for peace' sake, decline to avow, and defend, and support, and propagate, at fit times, and in becoming ways, those truths which they deemed scriptural and important. He was as fond of liberality as any one could be; but it must be such liberality as involved no sacrifice of principle, no apathy to truth; such liberality as could not, by possibility, be assumed as a disguise for indifference, or as an excuse for sneaking from an unpopular cause. Love of peace was all very well; horror of strife was all very well; charity for the erring was all very well: but there were none of them very well, when they interfered for a moment with that faithful and fearless testimony they ought to bear to the truth. Even peace would be too dearly bought, if they were to purchase it by a silent submission to the spread of error. It was indeed purchased at too dear a rate, when, for it, the sentiments of their hearts were repressed, and they became recreant to their own convictions, and made it an excuse for flinging aside responsibilities which duty to God, and duty to their Redeemer, required they should meet. There was, indeed, a louder call than ever to every heart, to awaken to a sense of its responsibility. The position in which recent circumstances have placed the Unitarians of these kingdoms, demanded from them more than ever, a fearless, earnest advocacy of what they believed to be the truth. They must learn to look falsehood in the face, and call it by its proper name. They must strive without ceasing, to extricate the Word of God from the interpretations with which it had been overlaid, and Christianity from the swathings and appendages which had disfigured it for ages. To do this effectually, they must unite in their endeavours; they must aid, they must countenance, they must co-operate with, each other. They must associate; they must concentrate their efforts. They might depend upon it that while they still kept Christian charity their only creed, there was no real danger of such union, such co-operation, such concentration degenerating into that bad sectarianism, which was so rife elsewhere, and the dread of which had caused so many to withhold their aid; they might depend upon it, that if those who had been put in trust with the truth, were but true to the great K K

moral duty which that trust involved, mountains of difficulties with which they were surrounded, would ere long be removed, and cast into the sea; that while they remained thus steadfast, they need fear nothing for the truth. It was the care of Heaven. No weapon could succeed, no efforts eventually prosper against it.

Mr. BALL, one of the committee, being called on by the Chairman to second the resolution, observed as follows:-I shall not hesitate to second the resolution, and, sir, I am proud to declare myself one of those persons alluded to by my reverend friend, as having, from sincere conviction of the truth of Unitarian Christianity, withdrawn themselves from the mental trammels of creeds, and liturgies, which, in my early years, produced in my mind continued doubts and mystified difficulties, that I never could reconcile with the principles of Christian truth; insomuch that, although I am now twenty-four years a member of this congregation, I was for above twenty years before wholly detached from Trinitarian worship; and, absenting myself from the same, I was often reproached by votaries of that doctrine, and know not of any who avowed Unitarian principles as I did. But, sir, at that period Trinitarian doctrines were upheld by most stringent laws, and denouncements against all who dared to question the same, and I remained, as alone and singular in my opinions, until I had the good fortune to hear of and join the congregation of Strand-street, with whom, as well as, occasionally, with the Eustace-street congregation, I, from time to time, for many years past, have had the happiness of uniting in worshipping our heavenly Father, under the guidance of our blessed Saviour's example and Gospel instructions, and the pious truths enforced by the prayers and discourses of our esteemed and zealous ministers, who, during all their recent and persecuting difficulties, have held on to their principles, and fought the good fight for Unitarian Christianity, in despite of the accumulated and almost overwhelming vituperations with which we were all, in common, assailed, and under the malignant influence of which we were in danger of being deprived of our quiet and unassuming places of worship. But, sir, under the Almighty Providence, a wise and good government

extended its protection to us, and preserved our congregational rights from such an infliction, and has enabled us to assemble here this night to forward the original objects of this Unitarian Christian Society: and it is delightful to behold so many assembled here, to aid us by their encouraging assent and approbation in the carrying out, effectually, our arrangements, and for giving more general publicity to our Christian principles.

The Rev. Dr. DRUMMOND, in moving a vote of thanks to the Rev. William James for the valuable service he had rendered the association by his discourses of the previous day, begged permission first to refer to a matter which he considered would be interesting to the meeting, respecting the prospects of Unitarianism in India. Those prospects were of a cheering description, and it was with no small pleasure they had learned at their former annual meeting, that in Madras and a neighbouring locality, they had some zealous Unitarian friends, and that there were two small respectable congregations of natives, who worshipped the one God, the God and Father of our Lord Jesus Christ. Notwithstanding certain discouragements, they were in a healthy and thriving state, and most anxious to have a Unitarian Missionary from Great Britain or Ireland to help them. During the course of the last year the Secretary of the British and Foreign Unitarian Association in London was (he believed) informed of their wants, in hope that when he made them known to the Association, some means would be adopted to have their wants supplied. Meantime they had not been remiss in their endeavours to do something for themselves, and they had been kindly, and, he might say, providentially, assisted by two or three officers in the army, who had not found their military duties incompatible with a love for the religion of peace. Of their earnestness in the cause, it might suffice to say, that they had repeatedly sent for parcels of their tracts and pamphlets, and that last year they sent them to the value of £10. There could be no doubt that, if a missionary, `well qualified for the discharge of his important duties, were to go and assist them, he might achieve victories over ignorance, superstition, and idolatry, more glorious to the British name, and more conducive to the best

interests of India, than all their victories over the Sikhs. Would that a few thousands, or even hundreds of the pounds which were lavished on their fleets and armies were placed in their hands to enable them to promote a missionary enterprise, to ascertain (though merely by the way of experiment) what Unitarian missionaries could do, to the overthrow of the 30,000 gods of the Hindoos, headed by their Trinity of Bramah, Vishnoo, and Siva. As for the so-called Orthodox missionaries, their doctrines were making but little progress among the natives of India. They had Trinities and Incarnations enough of their own without fresh importations. Among the Indians were many men of strong minds, acute reasoning powers, and great erudition, of whom Rammohun Roy was a striking example; men who were already too well instructed in religious knowledge to receive as Gospel the irrational and unscriptural doctrines of certain Orthodox teachers, but who could understand and were ready to embrace the simple truths of Unitarian Christianity.

The resolution, having been seconded by Mr. Rankin, was carried by acclamation.

Mr. JAMES came forward, and was greeted with loud and continued applause. He addressed the meeting as follows:-Mr. Chairman, Ladies and Gentlemen-The very kind manner in which Dr. Drummond has spoken of my services yesterday, and in which you have received me this evening, has so excited my feelings, that I fear I shall find it difficult to express my thanks, either to him or to you, in the way which I would desire. I came to this place a stranger: and yet, sir, in the prospect of reaching your shores, I had little or nothing of the feeling of loneliness which the idea of being a stranger would seem to imply. I knew there were a few persons here with whom I had been occasionally in correspondence on questions affecting human freedom, and human improvement; and from them I certainly expected a cordial welcome. I remem bered, too, that, wherever I had been in my own country, I had always found the members of our churches kind and hospitable; and I did not fear that I should find the same disposition among you. And, sir, I may venture to say, for my brethren in England generally, that we are all

deeply interested in everything that affects your social condition, and your moral and religious welfare. And often are our prayers offered up to the common Father of us all, that he would be pleased, in mercy, to give you healthful times, and fruitful seasons, and bless your country and my own with a state where there shall be food and clothing, and honourable labour for all; when there shall be culture for every mind, and Christian love and truth in every heart. Mr. James concluded an eloquent and lengthened speech with the following statements, viz. :-I hold in my hand a well-authenticated and carefully prepared statement respecting Unitarianism in different parts of the world, from which I see that, at home and abroad, there is unquestionably a progressive improvement in the condition and prospects of our churches. It is estimated that in Holland, Switzerland, France, and Germany, Unitarian Christianity is the faith of not less than one-half of those who have renounced the Church of Rome. The earnest-minded Ronge has made a declaration of faith essentially Unitarian. I am aware that he has been charged by some Orthodox writers of this country with having adopted antisupernatural opinions. But I have as yet seen nothing to justify such an assertion. And we may be sure that Ronge's simple creed would have but few attractions for lovers of that of Athanasius, or of the Westminster Assembly. In America, in 1825, the whole number of Unitarian societies was 120-it is now about 300, besides nearly 2,000 congregations entertaining kindred views, though not in connexion with the Unitarian body so called. Within the last twenty years the Unitarians of Transylvania have almost doubled their numbers, and are now nearly 52,000. In England, Mr. Barker, who, whatever we may think of some of his speculations, is a most earnest and excellent man, and is certainly doing a great work,-has established upwards of three hundred churches, and is labouring with distinguished success among the workingclasses of his countrymen. Mr. James then spoke of the movement which had been recently commenced in the west of England, from which he anticipated great good, and concluded by urging those around him to labour for the promotion of Unitarianism, not as

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a system of sectarian dogmas, but because it comprehended great, vital, practical principles of Christianity, whose diffusion and operation were closely connected with the cause of human happiness and improvement throughout the world, and calculated to bring glory to God in the highest, peace on earth, and good-will among men.

Mr. ANDREWs, in moving a resolution expressive of the cordial and sincere thanks of the Society to the Rev. George Armstrong, of Bristol, the Rev. Dr. Hutton, of London, and the Rev. Dr. Ledlie, for the truly admirable discourses preached by them at the request of the Society, since its last meeting, observed that the meeting had done justice to itself by the manner in which it had received the preceding resolution. Mr. Andrews dwelt at some length upon the duty of the laity to testify their gratitude by co-operating with their clergy, by joining them with heart and soul in their noble undertaking, by sympathy with them in their struggles, confidence in their benevolent intentions, co-operation in every laudable object, and by individual exertions where opportunity offered. That we should banish from amongst us all lukewarmness and cold indifference those blighting influences, that wither the heart where they find a shelter, and deaden every heart that comes within their sphere. Combined exertions were very important, but nothing could be done without devoted indi. vidual exertion. It was folly, or worse, for any individual to say he has nothing in his power; he who says so, only proves that he wants the inclination. Every Unitarian could support a considerable portion of their valuable periodicals, and amongst others, their Irish periodical, formerly called the Bible Christian, now the Irish Unitarian Magazine, to which every Irish Unitarian could, if he pleased, and ought to be, a subscriber. That periodical had, since its commencement, about the year 1830, done incalculable service to their cause, and had now, from its enlarged size, excellent matter, and cheapness, renewed claims upon their support. Every Unitarian could supply himself with tracts which he approved, and circulate them amongst those who might seek for, or be willing to peruse them. This should not be attempted intrusively, or improperly; but all had

occasional opportunities of bringing their tracts under the notice of inquiring minds, and the leaving of wellselected tracts amongst our other books in our rooms, had often been attended with remarkable advantages. Unitarians should make more constant and more extensive use of their books and tracts for the instruction of themselves; they should educate their children carefully in their own views, doing as little as possible to interfere with their Christian liberty, when they should become able freely to exercise their own judgments; but, in the mean time, preventing others from cunningly and covertly misleading their children in their youth, and indoctrinating them with Trinitarianism. He then referred to the power every Unitarian had of removing or shaking some of the sandy foundations and outworks of orthodoxy; the sophisms, great and small, which obtain currency with the time-serving, and powerfully influence the weak-minded and the timid. For instance, the sophism, "Better believe too much than too little." Every one, who reasons for himself, and does not blindly adopt silly assertions as truisms, knows that the comparative demerits of an excessive and a defective belief must, in every case, depend on the nature and extent of the exaggeration or deficiency-the former being generally the fault of a superstitious mind, the latter, when found amongst the virtuous and intelligent, being frequently the result of an over-philosophical" spirit. No person, therefore, can safely say, as an abstract proposition, whether it is a greater evil to believe too much or too little; and every justjudging person will feel that it is not a safe subject for practical experiment, and that it is better to believe neither too much nor too little-to be anxious only to believe what is right. Again, the sophism, "It is the safe side to err on"-a lamentable sophism-and when applied to the alleged preferable safety of expressing a belief in the doctrine of the Trinity, a sophism based on a low and degrading estimate of the character of our blessed Saviour, it imputes to him the possibility of being favourably affected by flattery and undue homage, that he, who on earth, was pure and spotless, and rejected and repudiated every homage to which he was not entitled, ascribing all to his and our heavenly

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Father, would now, in his glorified state, pursue a different course, and, at least, not be displeased with his followers who exalted him to the throne, instead of placing him in his true glory, at the right hand of God, as the Son of God, our Mediator and Saviour. Surely none would indulge in such melancholy fatuities, if they reflected for a moment. It is not safe to err on either side; there is no safety, save in ascertaining the truth, and holding by it when we have found it. Again, that sophism of coarse hearts and vulgar intellects, that eternal perdition awaits the professors of Unitarianism-a sophism involving petitio principii after petitio principii. It assumes that involuntary and unavoidable error is culpable, and that infallibility is possible; that the just and beneficient Being who constructed our minds, and, in his wisdom, made them not infallible, will punish with everlasting destruction or torments those who, after the most earnest and prayerful exertions, have fallen into error, or failed to attain correct views on subjects more or less incomprehensible; and it further involves the assumption most comfortable to, and easily adopted by, our unreflecting opponents, especially by those who refuse to read our writings, and merely know us as we are grossly maligned and misrepresented that Unitarianism is founded in error. This sophism falls harmless at the foot of the Unitarian; he more or less strongly denies all the positions it adopts, and, if he pleases, he can make it powerfully recoil on the Trinitarian who uses it. For, if he accede to the Trinitarian, for the sake of argument, the position that error is damnable, will errors on the part of those who adopt the doctrine of the Trinity be less visited with punishment than those of Unitarianism? If the error lie with the Trinitarian, (and unless he have some patent of infallibility, of which we know not, he can hardly say it may not,) is it a trifling matter to place our Saviour on the throne of God, if he be not God? No! if the error lie with the Trinitarian, it is one of no less heinous, no less deadly a character, than that which the Trinitarian imputes to us; and if he were a practical believer in the assertion, that error is damnable, he would be struck with terror and affright at the risk he incurs of being

not only in grievous error, but of being found to be wilfully and obstinately so. This class of Trinitarians seem to consider all men fallible-but themselves; they fancy themselves infallible, or infallibly right, and they wilfully and deliberately reject the truth with which they might, through our humble instrumentality, be enlightened. Need we tell the Trinitarian, or the Unitarian, that, if our opinions be of God, they must, sooner or later, prevail; and that the opposition of the former, and the indifference of the latter, may mar for a time, or retard, but cannot prevent their progress?— Upon the proper performance of our duty, the happiness of the present and the coming age, and the prosperity of truth, depends; be it ours to endeavour that their expectations shall not be disappointed, that their destiny shall not be marred.

Mr. FALCONER seconded the resolution, which was put from the chair, and carried unanimously.

The Rev. Dr. LEDLIE then addressed the meeting as follows - Mr. Chairman, I thank you and this meeting for the compliment you have paid to my exertions, and especially for associating my name and labours with those of men so highly distinguished by their talents and by their worth. I cannot, and I ought not, to feel indifferent to the favourable opinions of my friends; and if, by anything that I have done or endured, I have been at all instrumental in promoting the great cause of Christian truth and Christian freedom, I am abundantly repaid. Amidst some discouragements, when I call to mind the snares and dangers that encompassed us, and from which we SO wonderfully escaped, I am filled with gratitude and hope-I thank God, and take courage. But enough, and more than enough, of personal feelings and recollections. This Society, sir, has, I think, wisely been endeavouring to awaken public attention by occasional controversial discourses, and by the circulation of books and tracts. The heat and violence with which religious controversy has often been accompanied, I am aware, have alarmed many good but timid minds, and rendered them averse to all agitation. The sinful passions of men have frequently turned into an occasion of evil some of our dearest rights and most valued blessings; but are

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