"Since the days of Baxter, the progress of philological and historical research, and the confessed impossibility of reconciling the literal sense of many passages of Scripture with the established truths of Science, have given increased value and authority to the enlarged views of Christian communion which he advocated; and have rendered it impossible to preserve the reverence once entertained for the scriptural letter without bringing reason and religious feeling into irreconcileable hostility. But this inevitable result of the progress of human ideas leaves all that is moral and spiritual in Christianity untouched; nay, tends rather to bring it out with new power and glory, by drawing away the attention from the exclusive discussion of readings and comparison of texts—the mere outward apparatus of theology-to the apprehension and analysis of the great principles and everlasting truths which are unfolded in the character and ministry of Jesus. Henceforth let us build our Christianity on Christ himself. Let Christ be the centre of our union, and the corner-stone of our Church. In his wonderful adaptation to the particular crisis of human affairs, in which he appeared in the spirit and principles which he disseminated, and of which his benevolent and holy life was a perfect exemplification-in the profound and lasting impression left by him on society, so disproportionate to any ostensible means of influence he possessed-he combines every indication we can desire of a messenger from God for the moral healing of the human race. Here, then, we have a test of practical Christianity. If the same mind be in us which was in Christ Jesus, we are his disciples, through whatever process of conviction we arrive at that practical conclusion; whether we believe a little more or a little less, or should even be unable to make up our minds decidedly on some points in the inquiries and considerations, that are only preliminary to this saving faith."

In the dim struggles for Truth which characterize an important part of the Theological writings of the present day,—in the fear or timidity of some, who have not confidence enough in Truth to be calm at heart, and let Inquiry run its course, and in the rashness and incompetency of others, the following advice is most seasonable, and at once honest and reconciling :

"The hereditary principles of our denomination are well adapted to the exhibition of this catholic spirit, if we conceive them rightly, and apply them consistently. But there is danger even among us of different elements coming into hostile collision; even among us, exclusive tendencies must be guarded against. Those who have embraced decided doctrinal views, and are attached to particular modes of scriptural interpretation, as the only admissible expression of divine truth, should be tolerant, at least, of the new views which the progress of knowledge cannot fail to suggest to the minds that go along with it, when such views evidently spring from a love of truth, and are combined with seriousness and piety—and beware of setting up unconsciously a standard of Unitarian orthodoxy. The spirit of Jesus is the pearl of great price to be won and secured. If we cling to the essential, and leave the sub

ordinate and adventitious to adjust itself, we may be sure that good minds, from their love of goodness, will come round to a substantial agreement at last. History teems with examples of the mischiefs resulting from harsh exclusion and invidious distinction, which have rent the Church with incurable schisms; while a large charity and wise toleration have invariably strengthened the right-minded and virtuous, and have often succeeded in reclaiming the mistaken and perverse. On the other hand, those who are impatient for truth and ardent in its pursuit, must not forget the high responsibilities which its service imposes on them. They must recollect, that it cannot be separated from caution, seriousness, and brotherly love; and that the most valuable principles of human conduct and belief are the least disputable. They must bear in mind, that the very views which most captivate the minds of young inquirers as new and original, make no great alteration in essentials, and if they deserve to be ranked as discoveries, still illuminate but a few points in the vast circumference of truth. Above all things the memories of the learned, enlightened, and virtuous of past generations must be held in honour, and their services to the cause of truth gratefully acknowledged, even if some of their conclusions should be abandoned for others, which, but for their labours, their successors would not have been able, on what now appears better evidence, to adopt. This is the spirit in which our attachment to Christianity and truth should manifest itself. Wise and benignant toleration, on the one hand, and modest ingenuous earnestness on the other, furnish the conditions under which truth may be fearlessly sought after and honestly avowed, without any alarm for practical consequences or any risk of breaking up religious communion."

The closing passage, by that irresistible appeal to spiritual consciousness, which on moral subjects is the highest kind of reasoning, exhibits the Peace of Truth,-its power to communicate the sense of Freedom to the soul,-to reconcile, unite, and justify the several demands and faculties of our manifold Nature.

"It may seem trite and superfluous to urge upon us the need of a faith in truth. Nevertheless the want of this faith is the source of all our weakness. We talk of our attachment to truth; yet how trifling are the inducements which constantly divert our allegiance from it. The best lesson bequeathed us by our pious forefathers, is to love truth with all our hearts:-to cherish Unitarianism, because it is our conception of Christianity; and to cherish Christianity for no other reason, than because we feel it and believe it to be truth. Religious truthfulness is a very high endowment of the mind,-something quite different from the feverish earnestness, with which the mere intellect will sometimes pursue an idea, that excites its curiosity and carries with it a strong show of probability. A deep sense of religious truth implies the harmony of all our faculties-intellectual, active, moral, spiritual. Only

the consciousness of this perfect harmony produces that peace of God, which the world can neither give nor take away. If any one of our faculties stands out, and refuses its concurrence with the rest, we may be certain there is error somewhere, and that we have yet attained only a partial apprehension of truth. But when reason, in its calmest, clearest vision, and feeling, in its tenderest, holiest mood, distinctly point to one conclusion, which is uniformly corroborated by the experience of life— and all these tendencies urge on the mind to a continual progress in wisdom and moral excellence-then we may feel perfect confidence that we are standing on solid ground, that we are abiding in the divine word, and that we shall be led on by it to fresh measures and wider views of religious truth: and this truth, as it takes increasing possession of our minds, will gradually free them from every passion, prejudice, and infirmity, which impedes the progress and is at variance with the perfection and happiness of our immortal natures."

We trust that this truly valuable Sermon will not be suffered to lie forgotten, after the common fate of publications not large enough to stand alone; and especially that our Tract Societies will take it up, and offer it annually to the notice of our Churches.

INTELLIGENCE.

LEWIN'S MEAD MEETING DOMESTIC MISSION SOCIETY.

Second Annual Report, presented to the General Annual Meeting, held September 1st, 1841.

A MINISTRY to the Poor being necessarily one of an unostentatious, almost indeed of a private character, the Committee of the Lewin's Mead Domestic Mission are glad the period has arrived when they can submit their proceedings to the subscribers at large; and they trust it will appear to those who feel an interest in this work of Christian love, that it is not undeserving of their continued sympathy and support.

The Committee have had various subjects of consideration before them during the year, incidental to the appointment of a permanent Minister, and have held many meetings, some in conjunction with the Committee of the Working and Visiting Society. They will however, in the present Report, confine their remarks principally to those arrangements which are connected with the disposal of the funds of the Mission, and will leave it to their Minister to detail his labours and observations during the period of his service among the poor of his district.

The first duty that devolved upon the Committee, after the Annual Meeting in August 1840, was to carry into effect the resolution to invite the Rev. James Bayley, of Fleet, 'to undertake the situation of Minister to the Poor in connection with this society." An invitation was sent to Mr. Bayley, and accepted by him, and he entered upon his Iduties at Michaelmas last.

The terms upon which Mr. B. agreed to undertake the office were, that he should receive a salary of £100 per annum, and the sum of £20 for the purpose of defraying the expenses of his removal from Lincolnshire, and with the understanding that either Mr. Bayley or the Committee should have the power of terminating the engagement on giving three months' notice on either side.

As past experience had shown it to be essential to the success of a Missionary that he should have the means of affording, to a moderate extent, pecuniary relief to the more pressing wants of the poor who came under his notice, while at the same time it was of undeniable importance that the objects of the Mission should not regard the purpose of the Institution to be that of alms-giving, it was arranged that Mr. Bayley should be empowered to disburse from the Poor's Purse the sum of seven shillings weekly, in addition to such articles of food and clothing as were sent to him by charitable individuals, to be distributed at his discretion, and that any deficiency in the Poor's Purse should be supplied from the general funds.

In consequence of the peculiar severity of the season at the beginning of the year, it was resolved that the sum appropriated for distribution by the Missionary, from the Poor's Purse and general fund, should

be increased for a short period to ten shillings per week; but it was found that Mr. Bayley did not consider it necessary to have recourse to this additional sum.

Much consideration having been given to the district most suitable for the Minister's exertions, that of Lewin's Mead was at length decided upon, in consequence of its vicinity to the Chapel, the destitute and depraved state of the neighbourhood, its being the residence of the parents of many of the children belonging to the schools, and as some poor families resident there were known to the ladies of the Working and Visiting Society.

That the usefulness of a Domestic Minister has been increased, and an additional importance attached to his station, by his having some fixed place for conducting a public religious service, has been the experience of Missions in various parts; and the Committee was therefore anxious that Mr. Bayley should procure a room for the purpose of occasionally preaching there, as well as for other objects connected with his ministry. Such a room has been hired, and the Committee have pleasure in referring to Mr. Bayley's Report for an account of the use that has been made of it, as well as for a statement of the progress and success of his labours generally, and for the observations his experience hitherto among the poor of this city has enabled him to make.

From the Treasurer's Report it will be found that the state of the funds is satisfactory, and the Committee hope the Subscribers in general will agree with them in considering the past year's experience such as to induce them to " take courage and go onwards."

The Report of the Rev. J. Bayley.

CHRISTIAN FRIENDS,

It is now eleven months since I was invited by you to undertake the situation of Domestic Missionary. When you duly consider the nature of its duties and the district in which they have been exercised, you will be prepared to expect that much that is painful, and even loathsome to the feelings has been witnessed, and that the task of reformation is peculiarly arduous. In presenting this Report, I would premise that I have no tales of conversion to relate,-no account of individuals reclaimed from a grossly immoral course, and made (what we could wish, and what it is our object to make them) moral and respectable members of society, and, in the best sense of the word, religious. My own experience is of such a kind as to make me regard with suspicion any such representations; and the instances of disappointment I have experienced within the short period I have been engaged in my present duty, makes me exceedingly jealous of any show of improvement by the morally degraded. The object at which we aim can be realised only by long and painful labour; and after all our exertions we may be disappointed. But it does not therefore follow that no good has been done. Though we do not improve the character all we could wish, we may improve it in a degree; or, at least, prevent it from being more degraded. Frequently the latter is all we can even hope to do with such means as a Missionary has