sionary societies have their envoys to the Grecian church, with supplies of bibles and religious tracts for their benighted flocks. But in the present state of this unhappy people, this is not the only succour they require. They are laying the foundations of civil freedom, without which even the blessings of the Gospel will be extended to them in vain; and while they are cementing with their blood this costly edifice, they are in the condition of the returning Jews, of whom 'every one with one of his hands wrought at the work, and with the other band beld a weapon.' We would respectfully suggest to the enlarged and pious minds of those, who direct the great work of missionary charity, that at this mo. ment, the cause of the Gre. cian church, can in no way be so effectually served, as by contributions directed to the field of the great struggle. The war is emphatically a war of the crescent against the cross. The venerable partiarch of the Greek faith, torn from his altar and hanged at the af portals of his church, gave the signal of the unholy outrages which were to waste his flock. And now wherever the armies of the Sultan prevail, the village churches are levelled with the dust or pollated with the abominations of mahometanism, aad the religious houses of the Greeks, the oldest abodes of christiani ty in the world, are wasted with fire, and the sacred volume thrown out to be trampled under foot by bar barians. At this crisis the messenger of the gosper fraternity should come in other guise than the distri bater of the word; and could the broad and deep current of religious bounty be turned into a channel to reach the seat of the prin cipal distress, it is not go ing too far to say, that it might be the means of givä ing another independent country to the church of Christ; and do more to ef fect the banishment of the crescent to the deserts of Tartary, than all that has yet been achieved by the counsels of christendom." RELIGIOUS INTELLIGENCE. In the present Volume, pp. 9, 10, (See Unitarian Repository pp. 36, 37,) we made some remarks upon the omission of the forged creed imposed upon the world as the work of St. Athanasins, in the service proverbial for his attention to the responses, was perfectly silent during the time Dr. Pearson was occupied in reciting this creed, and did not respond at all.” It would have been gratifying to every intelligent and charitable man to see this string of absurdities and maledictions consigned to e-court. The creed was ac-oblivion; but, perhaps, for cordingly read before his Majesty fast Easter Sunday, but with what acceptance let the following ex- }, tract from a letter written, on the very day by a person present, and printed in the Morning Chronicle of 'March ́ 31st, shew: "We can po-, sitively state, with respect to the Athanasian Creed, which in the service is ap. #pointed for this day, that his Majesty who, equally with the late king, his father, is useful impression upon the public mind, it is better that the form should be continued that Trinitarianism may be exposed in its nakedness, and that men of liberal minds, like his Majesty, should have an opportunity of openly testifying their dislike of nonsense, and their disgust at profane curses, üttered “ in the name of the Lord.". Christian Reformer. "Corporation and Test Acts. THE Deputies for protecting the Civil Rights of the Dissenters are, we un*derstand, once more about' to move the question of the repeal of the above acts. In choosing Deputies for the present year, some con-> gregations in London and the neighbourhood (we may specify two, that of the Old Jewry and that of the New Gravel-Pit, Hackney), ing structed their representatives to bring this matter mader early and serious consideration. The course to be pursued is as yet andetermined; probably petitions to Parliament will not ́be deemed necessary: but if they should be called for, we doubt not but the Dissenters in general will be prompt in obeying the call. The question "could not be moved under more favour able auspices: the Dissen ters are no longer regarded as a political party; the temper of the Government is mild-and liberal-; nad the claims of the Catholios will, perhaps, be condeded in reason and justice, the e qually strong claims of Pro whole or in part, and these testant Dissenters.-Monthmust carry with them, in | ly Repository. POETRY. e; The Devotion of Nature." E'en more than music, breathes of Thee! The only eyes that watch my rite.. Thy Heav'n, on which 'tis bliss to look, That clouds awhile the day-beams' track; Of sunny brightness, breaking through! There's nothing bright, above, below,, Some feature of thy Deity! There's nothing dark, below, above, And meekly wait that moment, when Thy touch shall turn all bright again lentokon 54 vid Pii orant taciti. UNITARIAN REPOSITORY. No. X.] JULY, 1824. [VOL. I. CHRISTIAN BIOGRAPHY. Samual Clarke, D. D., Rector of St. James's, Westminster】 SAMUAL CLARKE was born 1675 at Norwich, his fa ther being Alderman of that city. Educated at the Free School, he soon went to Caius College, Cambridge. Here he became very studious, applying himself to theology and natural phi losophy. In 1699 he published Practical Essays on Baptism, Confirmation, and Repentance, and in 1701, his Paraphrase of the Four Gospels, both of which obtained him much applause. to 1704 he delivered his Lectures on the Being and Attri butes of God, and also on the ties of his station with zeal and devotion. Sir Isaac Newton held him in high esteem, causing him to translate into Latin his Treat ise on Optics, and giving him five hundred pounds by way of approbation. Ho also introduced him to Queen Anne, who bestowed upon him the Rectory of St. James's, Westminster. He engaged in a controver sy on the Trinity, and defended Arianism with great ability. He died suddenly 1720, in the zenith of his reputation and usefulness. He was universally admired Evidences of Natural and Re-for his amiable qualities, vealed Religion, of which Dr. Hoadly remarks, that, "in them he has laid the foundation of true religion too deep and strong to be shaken, either by the superstition of some, or the infide. lity of others." It is, indeed, a standard work, and the best of the kind in the English language. He now became Rector of St. Bennet's, London, discharging the du whilst the warmest tributes were paid to his unrivalled talents, fervid benevolence, and ardent piety. It is said that, could he have subscribed to the Articles a s0cond time, he would have been raised to the bench; for, assuredly, he was one of the greatest ornaments of the Church of England.-Evans'e Sequel to the Sketch. Christian Zeal. ZEAL cannot be a Christian virtue, untess employed.in. searching after truth, and the practice of right, which is its true and proper object. Nor is this suffici ent; for though zeal cannot possibly be excessive in its degree, if fixed on a good object, yet, if care be not taken, it may easily degemerate into a false and unchristian zeal. Wrath and fierceness, contentiousness and animosity, violence and hatred, are vicious and ungodly practices, whether the object of a man's zeal be good or bad. St. Paul was not only faulty for persecuting the Christians, when himself a Jew, but he' would have continued equally so, had he persecuted the Jews when he became a Christian. When the disciptes would have called for fire from heaven upon the Samaritans, our Saviour rebuked them, saying, Ye know not what spirit ye are of. And St. Paul directs, that the servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient, in meekness instructing Renunciation of Trinitarian The following is an extract from a Letter addressed to one of the Pastors of the Baptist church meeting in Loll Bazar, Calcutta, to those that oppose themselves, And he advises all Christi ans to let their MODERATION be known unto all men. Such moderation was not to con sist in a lukewarmness or indifferency for religion, or for the great and weightier matters of the law; but St. Paul, by moderation, means that meekness, calmness, and equitable spirit which well agrees with, and usually accompanies, the highest possible zeal for truth and virtue. Nothing makes zeal properly a Christian virtue, but when the end or intention to which it is ultimately directed does tend to, and is for the honour and glory of God. I mean not by God's honour and glory, any thing imaginary or enthusiastic, which often turns religious zeal into the worst and most pernicious vices, but only the establishment of God's kingdom of righte ousness here, in truth, and peace, and charity, in order to the salvation of men's souls hereafter, in his eternal kingdom and glory; and, if we remember the end,we shall never do amiss.—Dr. Clarke, Communion and Worship. which we have subjoined some Remarks that accompanied it on the Religious Worship of Christ. The writer of both was for some |