Rochdale Chapel

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God, the Father. Three Sermons will be delivered, those in the morning and evening by the Rev. George Harris; and that in the afternoon by the Rev. W. J. Fox, members of this new church will dine of London. On Monday the friends and together in the Cloth Hall; and in the evening, the Rev. W. J. Fox will preach in the Meeting-House.

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Communications (post paid) may be addressed to the Secretary, Mr. H. Taylor, Bold Street, Liverpool.

ON Thursday evening, March 21st, the Meeting-House in Sir Thomas's Buildings, Liverpool, formerly a Catholic Chapel, was opened for Unitarian worship, when a sermon was preached by the Rev. George Harris, explanatory of the doctrines maintained by Unitarian Christians. The place was crowded to excess. The Meeting-House is intended for the use of the Society formerly assembling in Great Cross Hall Street, and religious worship will be conducted there on the morning and evening of Sunday, and on Thursday night, commencing with the first Sunday in April.

FOREIGN.

FRANCE.

WE perceive that in our last, (p. 128,) we stated prematurely that the law restraining the press had passed the two Chambers. The event thus anticipated has since taken place. The discussions in the Chamber of Peers, as well as in that of the Deputies, were very animated: the speech of Prince TALLEYRAND has been much applauded. This disastrous measure was carried in the upper chamber by only a small majority: it is now, however, the law of France, and will be so as long as the present system of government is suffered to continue.

Tumults have arisen in various parts of France, principally in places of public education; the young men being very reluctant to submit to the yoke of legiti macy.

One great source of discord is the preaching of the Missionaries, that is, priests who go about carrying the cross, preaching up the old doctrine of passive obedience, fulminating church-censures against those that took a part in or profited by the Revolution, asserting the divine right of tithes, calling back, as far as words avail, feudal times and usages, and in some cases pretending to miracles. Fanatics and impostors as they are, they are countenanced by the government, and on that account, perhaps, more than from any dislike of superstition, they are obnoxious to the people, who have on several occasions opposed their preaching so riotously, that they have been obliged to claim the protection of the military.

Certain state-prosecutions have brought out very prominently the political feeling of the French people. Alarmed by this and other demonstrations of disloyalty, the police are very active in their inquisition after heresy and blasphemy. We copy a paragraph on this subject from a paper which we do not often quote, but which we never see without amusement,

the New (or pretended) Times. So extravagant, and therefore so innoxious, is this wretched journal, that it rebukes the Courier, (the regular ministerial paper,) for speaking with decency of the Opposition in the Chamber of Deputies, and especially for naming BENJAMIN CONSTANT with respect. CONSTANT is the friend of LA Fayette, of GreGOIRE, of LANJUINAIS, and was the friend (which of itself is a testimonial that might carry him with honour through the civilized world) of the wise and virtuous ROMILLY; but he stands up for the Charter, and not merely for the family of the Bourbons, and therefore the ex-jacobin Dr. STOD DART, points him out as a revolutionary monster, whom the majority of the Chamber would do well to impeach. The paragraph referred to is in the paper of March the 19th, and runs thus: "We perceive from the Paris journals that the police exerts itself with laudable diligence in the seizure of blasphemous and seditious publications. A writer named DuPUIS, several years ago wrote a book entitled, De l'Origine de tous les Cultes, which was intended to prove, among other things, that there never was such a person as Jesus Christ. In order to bring the substance of this impious work within the reach of the common people, an abridgment of it has been printed at Paris, which, we are happy to find, was immediately seized, and we trust that the vender, M. CHASSERIAN, will be made an example of."

PORTUGAL AND SPAIN.

A DISPOSITION to loosen the shackles of Popish authority has been for some time visible in the former country, and that disposition has been much encouraged and strengthened since the establishment of the constitutional system. The office of the Patriarca, or supreme Bishop of Lisbon, has been extinguished. The respect with which the regular clergy have been regarded by the people is singularly diminished, and even among the peasantry questions as to the utility of the monastic establishments, are sometimes started and answered in a spirit of bold inquiry. During the Lent just over, the Cortes applied to the Pope for a Bull to allow the people to eat flesh. His holiness refused for some time; but being given very plainly to understand that his refusal would not alter the determination of the national representatives, who were resolved to root out some of the foolish superstitions of the Portuguese, he at last consented. The Bull was received, published, and Lent has been observed without those forms to which folly and igno

rance attached so much importance, and which fraud and cunning made availing for their sinister interests. There are many ecclesiastics in the Portuguese Cortes, but they are generally disposed to support the independence of the Lusitanian church. Ecclesiastical reform has not, however, on the whole, made such rapid progress as in Spain. No church or convent property has been hitherto confiscated. In half a century the religious orders will, however, be extinct by the non-admission of noviciates. In Spain their suppression is much more rapid; as they have been there deprived of much of their revenue, every encouragement has been given to secularization; and many convents have been already alienated where the number of Friars was small, or where a neighbouring convent existed of the same order. Of the most enlightened among the Friars in Spain, a considerable portion have been absolved from their religious vows. The Spanish Cortes have assumed a high tone in their intercourse with the Church of Rome. An annual sum was formerly paid in the shape of tribute to the Holy See. Since the Revolution that sum has been very much diminished, and the Cortes refused to allow any thing unless it were received as a free gift,-not claimed as a recognized right. The Jansenists are becoming stronger in Spain. To that party belonged the leading ecclesiastics of the last Cortes. One religious journal is published at Madrid, called the Cronica Religiosa. Its character is liberal, and its object is to destroy the Papal influence; but involved as all men are in party-politics, it does not seem to excite much interest or obtain much circulation.

The remnants of old intolerance have been but too visible in Spain during the late discussions on the Penal Code ; many of whose articles breathe the most furious bigotry. The strongest assurance was given that they would not be permitted to pass; however, they were approved almost without discussion, in spite of a very general conviction of their absurdity and cruelty. "Let us make this cession (they said) to the ignorance of the clergy, as no Spaniard can be affected by it. To us, all the forms of religion are indiffer-, ent, and the common people are too sound in their faith to be exposed to the consequences of heretical pravity. The ecclesiastics will allow civil reform to move onward, if we give them enough of church tyranny as the price of their acquiescence!" Thus it is, that fancied wisdom becomes the ally of folly, and that truth itself is made the herald and the handmaid of error.

No. CXCVI.]

SIR,

Nottingham,

October 25, 1821.

RELIGION is so powerful an engine for moving and governing the human mind, that it is no wonder the statesman has endeavoured to turn it to his purposes, and, under the specious pretence of protection, has assumed the management of its concerns. It might be questioned, indeed, whether he has acted wisely, even as a statesman, in intermeddling with things of such a nature. Had he adhered to the peculiar line of his vocation, that of maintaining the peace of society, by protecting the equal rights of every citizen, other things might have gone on more to his satisfaction than he is willing to believe. He would probably have been no loser by his moderation and forbearance. He would have executed the useful part which is especially assigned to him with greater skill, from confining his attention to it: and the interests of which he had declined the superintendence, through a wise diffidence of his ability to serve them, would have thriven by their intrinsic importance, and the hold they possess of the desires and affections of mankind. Religion is too firmly established in the human breast to require that it should come recommended and enforced by the enactments of the civil magistrate. And although, on the supposition that all religions were alike fabulous and unsupported, it might be necessary for him to endeavour to make such a selection as would be most favourable to the peace and good order of society, nothing of this kind can be alleged with regard to Christianity, which, having its origin from God himself,

[Vol. XVII,

must be supposed to be perfectly consistent with the best interests of so

ciety, and is more likely to be injured in this respect, than improved, by the interference of human authority. A religion founded upon Divine Revelation, must contain within itself the best possible means of ascertaining and authenticating its real dictates; and the errors into which human weakness and fallibility might fall in regard to it, would be much more effectually corrected by the private exertions of learning and integrity, than by the ostentatious superintendence and controlling direction of the civil power.

So that the interference of the civil magistrate is an act of supererogation on his part, since a religion founded on truth is much better qualified to serve him, than he is to serve such a religion, Leave it to the undisturbed exercise of its native energies, and it is sure to advance the peace and good order of society; but interfere with it and restrain it, and its nature suffers a material change; it becomes worldly and intriguing; and the magistrate will soon find himself compelled to purchase at a high rate the supineness and indolence of its ministers, lest their activity should be turned against himself.

If what we have now stated be true, we have, we suspect, decided the question of establishments already; for if it can be proved that a patronised rethan one left to depend upon its native ligion is of less value to the statesman energies, he will no longer be anxious to lend it his support. We shall hear interests of piety and truth: he will no longer of his wish to subserve the no more think of interfering with the concerns of religion than he will trouble himself with the inquiries of the metaphysician or the grammarian.

I am aware that the question is usually argued upon other grounds ;

and that the persons most nearly interested in the maintenance of religious establishments would fain persuade us that the Church of Christ demands it as an incumbent duty of civil magistrates to patronise and endow her ministers. But probably the civil magistrate, (whatever he may pretend,) is little moved by such arguments; and would leave Christianity to take care of itself, if he did not think that some private ends of his own might be gained by undertaking the task proposed, and that the men whom he patronised and rewarded would act a useful part in supporting him against any opposition that might be attempted in regard to his less justifiable proceedings. And in this respect he has not been disappointed; for the selfish and ambitious views of civil governments have invariably found support from an established clergy. And this forms so serious an objection in a civil point of view, that it would require the strongest proofs of the advantages derived to religion, to counterbalance it. Few will undertake to shew that an institution decidedly unfavourable to the interests of freedom and just government is requisite to the influence and success of true religion for freedom and truth go hand in hand; and whatever impairs the one must impair the other. But who can have so poor an opinion of the power of religion, as to imagine that its progress and success depend upon the patronage of the civil power? Must truth stand waiting at the great man's door, meanly stoop for his donations, and crouch before the civil governor for the boon of his puny favour and patronage? No! Let her urge a bold claim for a simple, undoubted right, the right of being protected from lawless violence and oppression. This it is the duty of the magistrate to extend to every peaceful citizen; and let the professor of religion who pursues truth by the legitimate methods of reason and argument, boldly claim this, and refuse to be beholden to him for any thing more.

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The alliance so often talked of between Church and State, is to be regarded as no better than a selfish contract, in which, under a solemn

and hypocritical pretence of advan cing the success of religion, two interested parties bargain for mutual assistance in carrying on a conspiracy against the rights and liberties of mankind.

The precedent of the Jewish Church, so much relied on in support of the divine right of the church to a civil establishment, may easily be disposed of by an examination of the two cases.

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The Jewish form of government was a theocracy; and its civil forms were in strict subordination to certain important_objects connected with religion. Every thing was made to hend to one particular design of Providence, for the maintenance, during a certain limited period, of just views of the Divine nature and essence. The Christian dispensation was in its elements totally different, and every thing belonging to Judaism, not expressly perpetuated, is to be considered as ipso facto" abrogated by Christianity. And it seems evidently to be of the very essence of Christianity to be completely unembarrassed by any connexion with temporary and limited institutions. It was designed to be a religion for the whole world, and represents the whole world as composing one family; it cannot, therefore, recognise any partial and national institutions, so far as to combine itself with them, and admit of the authoritative imposition of corresponding forms. Christianity establishes the paramount authority of God in the conscience of every individual; it acquired its influence by this address of truth to reason, and it admits of no other establishment. Every other is merely nominal, and although this nominal establishment may have a temporary use, (as in the case of Constantine, when religion was already become greatly corrupt, and was under the necessity of waiting until a more favourable state of society should arise, for purifying itself,) yet, as a general principle, it appears capable of complete proof that the kingdom of Christ neither is nor can be of this world.

H.T.