makes existence a curse, and wraps the universe in gloom. Leave us the cheerful light, the free and healthful atmosphere, of a liberal and rational faith; the ennobling and consoling influences of the doctrine, which nature and revelation in blessed concord teach us, of One Father of Unbounded and Inexhaustible Love.

(To be Continued.)

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THE CHRISTIAN PIONEER.

GLASGOW, May 1, 1827.

AMONG the numerous means of improving the moral condition of the people, introducing to their minds correct principles of action, and of establishing virtuous habits, the dissemination of Tracts has long occupied a commanding rank. We are aware, indeed, that much prejudice has been excited against the use of this means of moral instruction and improvement, in consequence of the foolish and ridiculous stories which have been circulated by some of the Tract Societies. Leaving out of consideration the feelings of taste, there are many of these works, certainly, which cannot but excite the loathing, and call forth the disapprobation of every well-regulated mind. Their obvious tendency is, to make fanatic passion drown the dictates of the judgment to substitute a nauseous cant for Christian liberality-and to lead persons to imagine, that religion consists in sickly sentimental raptures, rather than in doing justly, loving mercy, and walking humbly with God. Religious tracts are, in consequence, deemed by numbers synonymous with absurdity, and their mistaken but well-meaning disseminators regarded as objects of pity, rather than models for imitation. We cannot, however, agree in this sweeping censure, though we do think that too good a ground has been given for it by many of the works which have been circulated. Much less would we abandon the use of this instrument of human good, because it has, by others, been abused or perverted. Rather would we exert a greater power, to rescue it from hands which have misapplied it, and endeavour to guide its efforts into better channels and to the accomplishment of more useful ends, by the adoption of better measures,

and the contributions of more gifted intellects. We apprehend, that similar views to these operated on the minds of those respected individuals, who, in 1809, formed "The Christian Tract Society, for the purpose of distributing amongst the poor, small cheap tracts, inculcating moral conduct, upon Christian principles." This Society has met with a good deal of support, though, certainly, not so much as its merits deserved. The main cause of this may perhaps be easily discovered. It is not, like other Societies, sectarian in its object. It proceeds on the broad basis of Christianity, without reference to the peculiarities of this church, or the distinctions of that party. This principle, which we consider one of its distinguishing excellences, will, of course, in the view of the bigot, the fanatic, and the sectary, be regarded as a striking blemish. The Society has, however, pursued its course with steadiness and earnestness. It has printed fifty-three tracts, of which between four and five hundred thousand copies have been published. The price of these vary from one penny to sixpence. Their literary execution is admirable. All of them are useful and interesting; some particularly so. Their simplicity and plainness recommend them to the young and to the poor, whilst, from the perusal of many of them, the most cultivated mind will derive pleasure, and, we hope, improvement. We are persuaded, that a more instructive present cannot be given, than these little works of "The Christian Tract Society." Our Scottish readers, particularly, will be glad to learn, that the Rev. George Harris has undertaken to be the gratuitous agent of the Society in Scotland. From him, any of the publications may be procured. We are convinced, they will gladly avail themselves of the opportunity of aiding the labours of an Institution, founded on truly Christian principles, and having for its end truly Christian objects; whilst, to all our readers, we cordially recommend "The Christian Tract Society," as highly meriting their zealous and persevering co-operation and support.

ON Friday, April 13, was held, in Mosely-Street Chapel, Manchester, the annual meeting of the Lancashire and Cheshire Unitarian Missionary Society. The Rev. J. G. Robberds kindly undertook to preach the sermon, in consequence of the unavoidable absence of the Rev. J. R. Beard of Salford. The service was introduced by the

Rev. J. J. Tayler; and a very impressive and appropriate discourse was delivered by Mr. Robberds, from Mat. ix. 36, 37, 38.

After the service at the Chapel, the friends from the country repaired to the different houses of their brethren in Manchester, where hospitality was provided for them.

In the afternoon, a meeting was held in the School-room, to receive the Committee's Report, and to transact the necessary business of the Society: the Rev. J. J. Tayler in the chair. Several persons addressed the meeting, on the importance of missionary exertions, and the degree of success which has hitherto attended such as have been made in this populous district. The friends then retired to the Chapel, to partake of the Lord's Supper, which was administered in a most solemn manner by Mr. Robberds. The service was highly gratifying: and a rite which was a part of the concluding scene of our Lord's mission, appears to be peculiarly appropriate, to terminate the business of a day devoted to the furtherance of missionary efforts in favour of knowledge, piety, and benevolence.

It appears from the Report of the Committee, that this Society has regularly supplied, during the past year, five places with the means of moral and religious improvement, besides occasional assistance which it has afforded to other congregations. Most of the stations under its patronage, are in a flourishing state; the Sunday Schools are improving, in some of which there are from one hundred to one hundred and fifty children. Prayer-meetings, and meetings for discussion on disputed topics, have, at some of the stations, been regularly held. The Society's Missionary, Mr. Buckland, has attended several of these meetings, and has given a most pleasing account of the good sense and pious feeling which pervade their proceedings. Three courses of week-evening lectures, on doctrinal and practical subjects, have also been delivered by the preachers of this Society. We are pleased to learn, that the Society at Astley, is in a most flourishing condition; a rapid increase has taken place both in the congregation, and the Sunday School. The Missionary lately spent three weeks with this interesting and inquiring people; and preached on the Sunday, and occasionally during the week, to one hundred and twenty, and, sometimes, to one hundred and sixty persons. There are upwards of one hundred and fifty children educated in the Sunday School. The teachers, about

thirty in number, regularly meet on Saturday evenings, for the purpose of mutual improvement in reading, writing, and various information. At these meetings, the Missionary preachers have sometimes attended, and have been peculiarly pleased with the desire evinced for increased attainments in knowledge and in virtue. The Society at Astley, is a living demonstration of the suitableness of Christian Unitarianism, to the wants of the poor; and is also an instance of the benefits arising from persevering exertions in the cause of truth.

The preachers of the past year have been the ministers of Manchester: several benevolent and respectable persons of their different congregations, and three regular Missionaries, Messrs. A. Bennett, J. Ashworth, and G. Buckland. To all these gentlemen, the Society is greatly indebted; and the latter it has engaged as a Missionary for one year. From his exertions, the most beneficial results are anticipated.

The funds of the Society, we are sorry to observe, are inadequate for its purposes. But we most sincerely hope, that its friends will be enabled, by additional assistance, not only to supply the stations which they now have, but to extend still wider, the purifying and consoling influences of genuine Christianity.

THE Rev. B. Mardon, M. A. has accepted the invitation of the Unitarian Congregation at Maidstone, Kent, to undertake the office of Minister to that Society.

WE hear, that the Rev. W. Hincks, the Minister of Renshaw-Street Chapel, Liverpool, is to succeed the Rev. W. Turner, Jun. as one of the Tutors in the Manchester College, York.

We have waited in anxious expectation, that the Rev. Barnard Slater, of Rochdale, would have attempted to justify his charges and censures; or have apologised for wounding the feelings of the living, and calumniating the dead. We have hitherto waited in vain. We give him the opportunity of another month, for proving his right to be considered as a faithful minister of Jesus, and of manifesting the fruits of his own declaration—" It is thirty years since God brought me to himself."

CHRISTIAN PIONEER.

No. 10.

JUNE, 1827.

Vol. I.

SIR,

To the Editor of the Christian Pioneer.

I take the liberty of sending you some remarks upon a Sermon lately published here, entitled, "The Essential Divinity of the Lord Jesus Christ, illustrated in a Brief Examination of the Socinian and Arian systems," &c. by the Rev. Robert Stewart, A. M. Minister of the Gospel at Broughshane.

The Sermon, indeed, is not deserving of remark, from having added any thing to the argument for what is called the orthodox faith upon this subject. Whatever new argument he adduces, is weak, and, in re-stating the old, he evinces a presumptuous confidence of assertion that can only injure the cause wherein it appears. There is no question, indeed, requiring a more humble docility of mind, and a more determined resolution to proceed no further than Scripture fully warrants, than the important question of the person of our Lord.

His very text, and his remarks upon it, show what we may expect from his use of Scripture. His text is Isaiah Ixiii. 1, "Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel," &c.

This verse he assumes to be a direct and undoubted prophecy of the Messiah, and yet it is nowhere quoted as a prophecy in the New Testament. It is not even referred to by any of the writers, as far as I know, except by John in Revelation, where he adopts the prophet's metaphor of the wine-press of the wrath of God, but makes no allusion to it as a prophecy. There is a diversity of opinion among the best critics, as to the meaning of the verse; and there is this strong objection to its being applied to the Messiah, that the Messiah did not come from Edom, i. e. Idumea or Bozrah, but from Nazareth. There could have been little objection made to the author's adopting the imagery of the sacred prophet, in expressing his own opinions on any subject, for such use is often made of Scripture language; and if a person have studied the Sacred Writings