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of any one to undeceive me, will be received as a friendly interference,

For he, who truly, honestly would mend,

My knowledge or my heart,-that man's my friend.

Materialism, teaches a man to deny the existence of spirit; he holds that every material effect must have had a corresponding material cause; some Materialists, however, deem the universe to be eternal, and therefore uncaused. Others, that it had a cause, which cause (named power) was material. Thus, according to Materialism, the universe is eternal and uncaused, or it is not eternal, having had a cause, which cause was material. Both these views of the properties of matter, to me appear to labour under very considerable difficulties, and to end not only in mere paronomasia, but in downright paradox. If we take up with the first proposition, that the universe is eternal, we must of course allow that it is uncaused. Now, we can prove its eternity only in relation to animal (or human) duration, or time, that is to say, that in the memory of man, it has ever been what it now is, like causes producing like effects. But this does not prove that such has been the case from for ever: nor does it prove that for ever, such will be the case. Of the eternity which preceded the brief history of man, we can judge only from the statements delivered down to us by our forefathers, of their times, tested by the appearances of our own. Therefore our conclusions from these sources, rest only on what is termed "presumptive evidence." But beside this, our finite boundary of knowledge, there is yet another staggering blow to this thesis, which is, that it does, (or at least appears to me to do so) away with cause and effect altogether! If the universe be eternal, it could not have had a cause, if causation had nothing to do with its eternity of formation, from whence were generated those causes we talk of? If we argue from effect to cause, there must have been a cause, or causes; for, add link to link as long as we may, the producing principle, power, or cause, will still eternally be an eternity beThe system of nature is said to be a system of cause and effect, that is to say the producing powers, and their effects produced, complete what is called the entire system of things, or nature. Thus, it may be said that as we understand (which we do not) the universe to be eternal, there could never have been either a first cause, or a first effect. Then, still I must tell ye, that ye do away with cause and effect altogether, for if there was never a first cause, there never could have been a first effect. Now the only view we have of effect is, that it must have had a cause. Try this as long as ye may, if ye argue by cause and effect, effect must have had a cause, the power, principle, or cause, remaining eternally an eternity before the effect.

fore us.

(To be continued.)

To the Editor of "The Lion."

SIR,- offer you my thanks for the sublimity of argument which "The Lion" contains, in opposition to the marriage system. I do not consider it as one of the minor sort of evils which has been the dæmon offspring of religion, but as one of the greatest, destroying the peace and happiness of millions. It is very common with the generality of married people to wish for (though condemning at the same time) the advantages which accrue from a state of union not in conformity to the marriage laws. It certainly would be cruel for a law to separate those whom love has united. And why less cruel for a law to bind where love has no concern? It is argued, that without the law to bind, there would be nothing but confusion and disorder. And where, I ask, would be the confusion and disorder to equal that which is to be found among the sexes that are affected only by the law? And, surely, the law to bind must be superfluous, if not injurious, in cases where love has made the union. We might, with equal consistency and justice, have a law to make, as well as bind, our love. But mere professors, or more properly speaking, nonentities to love, acting under the influence of that law, afford proofs of its immorality, sufficient to overthrow every argument in its favour. Love's mutual agreement ought to be the bond, or no bond at all; and I say, in the consciousness of truth, that the annihilation of the marriage system would be a blessing, indeed, conferred on the human race. But, my dear Sir, how is that important end to be accomplished, seeing what powerful prejudices there are to contend with, and habits that will be hard to be overcome, by any reason of argument; it makes me almost ready to pronounce every attempt fruitless. But, looking on your success and triumph in the past, over matters almost as incredible, a ray of hope brightens up the prospect, and bids you GO ON, with the anticipation of a good result.

Your's, with every mark of esteem,

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LETTER 43.—FROM THE REV. ROBERT TAYLOR.

"It is the peculiar boast of Unitarianism, that no other sect of Christians are able to express their religious sentiments so closely in the style and so nearly in the very words of divine inspiration, as the followers of Unitarian Christianity."— Unitarian Common-place.---Ecce Signum !

THE FIRST EPISTLE OF ROBERT THE APOSTLE TO THE STALEY-BRIDGIANS.

1. ROBERT, called an Apostle and true expounder of fabulous theology, separated from the society of men for his hostility against the Gospel.-Romans i. 1.

2. Unto the Society of Zetetics, which is, being interpreted, Seekers, meeting at Staley-Bridge, in the fellowship of our great and glorious cause, with all who at Ashton-under-Line abhor priestcraft, our execration, both theirs and ours.I Corinth. i. 1.

3. Friendship be unto you, and greeting from us whom you have so honourably designated, and from all who wish well to the cause in which we are engaged.-1 Cor. i. 2.

4. First, I thank my stars for you all, that your earnestness in the cause has come abroad, and for the proof of friendship and good will which you have shewn to us ward. - Rom. i. 2.

5. But I rejoiced greatly that now at the last your care of me hath flourished.-Phil. iv. 10.

6. I can do all things, through my friends which strengthen me.-Phil. iv. 13.

7. Notwithstanding ye have done well that ye did communicate with my affliction.-ib. 14.

8. For this cause, I, Robert, the prisoner of Jesus Christ for you Staley-Bridgians.-Ephes. iii. 1.

9. If ye have heard of the composition of the Diegesis which is committed unto me, to you ward. ib. 2.

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10. Whereby when ye come to read, ye may understand my knowledge in the mystery of Christ.-ib. 4.

11. Which in the days of Lardner, Watson, and Paley, was not made known unto the sons of men, but is now about to be revealed by the Diegesis.-ib. 5.

12. But I would ye should understand, brethren, that the things which have happened unto me, have fallen out rather unto the furtherance of the Diegesis. -Philip i. 12.

13. To the intent that now unto the principalities and powers in heavenly places might be known, by the Diegesis, the manifold subtlety of the Church.--Ephes. iii. 10.

14. For we would not, brethren, have you ignorant of our trouble which came to us in Ireland, that we were pressed out of measure, above strength, insomuch that we were nigh even unto death.

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15. In Dublin, the Christians beset our place of meeting, desirous to kill me.-2 Corinth. xi. 22.

16. And through a window, upon a ladder, was I let down by the wall, and so escaped I out of their hands.-ib. 33.

17. Of the Judges received I fifty-three weeks imprisonment, save one. ib. 24,

18. Moreover, brethren, I do inform you to wit, how that all our fathers were under the cloud.-2 Cor. viii. 1-1 Cor. x. 1.

19. Now whereas it seemeth strange unto you, that I, who rejoice more in your sincere avowal of respect, than in the empty and foolish title of Reverence, should yet claim and retain that confessedly empty and foolish title.

20. I would not that ye should be under the cloud also.

Dropping therefore, a phraseolgy, which I hope the Unitarians will no more think less malleable to our case than to theirs, I respectfully submit an outline of the reasonings on the subject, which have appeared to have weight with me, for want of the counterbalance of weightier ones, to whose challenge I hold myself at all times ready to surrender.

REASONS FOR RETAINING THE TITLE OF The Reverend. 1. Some deliberation on this subject is at least judicious, because a claim of right, may at any time be given up ;-but once having been given up, could never be resumed.

2. The claim of this distinction, as of right, is very different from pretences to it, not founded on right. For one who held it by right, to give up his claim to it, because it has been, how often or commonly soever, claimed without right, given without reason, and held without worthiness, would be an abstract sort of philosophy, that would never obtain its recognition "in the corrupted currents of this world;"-it would never gain the credit of the motives from which it sprang;-it would never escape the imputation of motives the diametrically reverse ;-it has no precedent or countenance of the example of the Viri Reverendi, the Mesliers, Woolstons, and Middletons-who, holding this title from canonical ordination, never considered their improved knowledge, and consequent opposition to the notions they had once advocated, as a forfeiture of the title.

3. The title of the Reverend, is entirely of Pagan origin. Christianity knows nothing of it. The rules of courtesy would oblige us to give it to the Mohammedan Mufti, and the Jewish Rabbi, as frankly as to a Christian Minister.

4. As therefore it is not the profession of any particular form of faith that confers this distinction, so no change of faith, or renunciation of faith altogether, can amount to an abdication of it.

5. Nor has any assumption of this style by itinerant ragamuf

fins, &c. extended yet to the abolition, or even endangering of the precedency, which is attached to its legitimate challenge, and which is still held as sacred at Court as any other honours, where the legitimacy of the claim would be well understood, and no impertinent pretence to it, pass muster.

6. The giving of this title in full length to all who have at any time aspired to it, and been afterwards found to be the most depraved and wicked characters, in the very intensity and keenness of the sarcasm, implies, that the title itself is understood to be the antithesis of depravity and wickedness.

7. The title as worthily held, and attached to men whose claim to it rests not on their own assumption, nor on any particular complexion of their opinions; but on public and manifest recognitions, has still a real weight of influence among foreigners, and will cause a consideration to be had of writings, especially of sceptical writings, coming under its heraldry, much more easily, and to a much greater extent, than if that distinction were not claimed.

8. It is, therefore, to that extent, a real property; and if there be reason in endeavouring, by all fair means, to conquer the world's attention and consideration to the truths we have to offer, there is reason also in holding in our hands whatever means may be made assistant or conducive to that conquest.

9. That it is said, and cannot be denied, that He is a regular and canonically Ordained Clergyman of the Established Church, who puts forth such avowals, carries with it, a pursuivant annunciation to prepare a reception for the avowals themselves. It hath weight with weak minds, and the weak minds are the many.-If it command not respect, it yet challenges attention; and challenges it with a claim, than which, those who are most grieved at our availment of it, have no higher claim.

10. That was never the weapon which a judicious, champion would choose to throw away, which he found his adversaries most galled by his use of.

11. From the ranting Reverend Dr. Styles, to the canting Unitarian Beard of Manchester, I see all my opponents sore, smarting and wincing at the rowel in their sides, of my co-equal challenges. How gladly would they tell their choused flocks that they alone were the men who ought to know, who had the means of knowing, and that plebeian ignorance, or unconsecrated presumption, could alone call in question the oracles of their infallibility!

12. I heard and saw my master, Dr. Styles, when he was preaching at me, ready to blubber with vexation (to my most hearty laughter), when, after detailing my heretical malversations, he added, as the climax of all, "Aye, and he calls himself the Reverend !"

13. While the Reverend J. R. Beard, a far more formidable

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