feared they had committed the redoubtable sin against the Holy Ghost. Without fear of contradiction, I venture the opinion, that if the Holy Ghost has a particle of humanity in him, THERE IS NO SIN AGAINST HIM LIKE WRITING ANXIOUS INQUIRERS. Devoutly thankful am I to stand where I do, looking down on the danger-the traps, the gins and pitfalls of Evangelical piety which I have escaped. Rightly did Shelley exclaim, 'I WOULD RATHER BE DAMNED with Plato and Lord Bacon, than go to heaven with Malthus and Paley,' or, he might have added, WITH ANGELL JAMES. [That is, Mr. Holyoake, will rather be damned than go to heaven with Angell James!] If in Birmingham, I should think it my duty to distribute a copy of Mr. Chilton's article [on the Anxious Inquirer'] to every member of Mr. James's congregation, and to the teachers in the Sunday-school. I hope some friend will do it to the Sunday-school teachers, as a matter of conscience, to save them, not only from the wrath to come, but from the wrath that is come, wherever Anxious Inquirers' have gone. I shall send Mr. James a copy.-ED.'-i.e., George Jacob Holyoake.

"The above is word for word; and I ask you, if it is not infamous, and whether Mr. Holyoake can pretend to truthfulness after this and his letter of last week.

'THE YOUNG MINISTER.”

"MR. HOLYOAKE'S COURTESY TOWARDS THE REV. J. A. JAMES.

"To the Editor of the British Banner.

"SIR,-I observed in your last Banner, that Mr. Holyoake writes in much courtesy to, or about Mr. James, and refuses the same to others; his reason for the former is, that some kind words are spoken; his reason for the latter is, that others use plain arguments; now a trial of a man's courtesy is with opponents. But Mr. Holyoake must have speculated on the ignorance of your readers as to his usual writings; now it so happens that Mr. James is treated in Mr. Holyoake's paper, and by Mr. Holyoake's pen, in a style quite disgraceful; but, perhaps, he is now trying what I think I have seen recommended in the same paper-that Infidels should adopt Voltaire's courtesy: go hat in hand with a cringe and a smile to smite superstition under the fifth rib.

"The Infidels will get up a diploma for the Christian Spectator. Four or five of their leaders, men as full of insolence as of self-importance, have signed a round-robin of thanks to the Spectator in the said Infidel periodical.

"Those men, whilst praising the courtesy of the Christian Spectator for the absurd and undeserved eulogy on Mr. Holyoake, are most offensive themselves towards opponents: let love be without partiality, and without hypocrisy.' I shall enter into no controversy on these points, knowing, that however much Mr. Holyoake may question the wisdom of a mission (which is a good sign,) Mr. Brewin Grant will not fail to exhibit

the true character of these men's writings and principles, especially if Mr. Holyoake should agree to a discussion of six or eight nights with that gentleman.

"Last week, Mr. Grant gave two lectures to respectful and very large audiences in Preston, and this week will do the same in Blackburn. The hearers are astonished at the abuse, misrepresentation, and opprobrious epithets contained in Mr. Holyoake's publications. Mr. Holyoake opposes antagonism and 'nibbling logic; now a mouse nibbled a hole in a net, and let the bull out.

"Yours,

"PHILO-BREWIN."

THE PEOPLE'S MISSION.

REPORTS

OF PROGRESS.

We intend under this title to keep our readers acquainted with Lectures and Discussions on the great questions of debate between the opponents of Christianity and believers in its truths: the first series of notices are those from newspapers whose names are attached; the second are from the notes of the Lecturer, taken at the time; aided by the conversational remembrances of intelligent friends, sought immediately after the Lectures.

The first notice from the pen of the Lecturer is to supplement the newspaper report of his first appearance in Blackburn, the report of which, from the East Lancaster Guardian, appeared in our last number.

CHRISTIANITY VERSUS SECULARISM.

Two lectures have been delivered this week by the Rev. Brewin Grant, B.A., of Birmingham, with a view of counteracting the influence and progress of infidelity. The first lecture, on "How the clergy avoid discussion, and how the Secularists manage it," was delivered on the Wednesday evening, in the Temperance-hall, which was densely crowded.

Mr. H. Bradley occupied the chair. The design of Mr. Grant's remarks in the first lecture was to show that the clergy (meaning, according to Mr. Holyoake, the ministers generally of all sects,) did not avoid discussion, and that the Secularists mis-managed it, showing from their own writings and statements that with all their pretence of fair enquiry and and courteous candour, their opposition to Christianity was marked by ignorance, bigotry, and insolence. After the lecture, it was suggested by the Rev. J. Spence, that, as the place was so densely crowded, and many evidently could not get in, it was desirable that the second lecture should be delivered in a larger place, and as the Corn Exchange could not be had, he proposed Cannon-street chapel. This was cordially acceded to. On Thursday evening, accordingly, Cannon-street chapel was filled with a most attentive auditory, consisting, to a large extent, of working men. Mr. Crompton was called to the chair. Mr. Grant's second lecture was on "Christianity, the only true Secularism," founded on Matthew xii. 12, "How much, then, is a man better than a sheep." In the course of his remarks, the lecturer showed various points of man's superiority to the lower animals-how Christianity recognized and enforced that superiority, and based upon it man's duty to himself and his fellow-men; at the same time he proved that Secularism-disregarding or rejecting a God and a future life-practically denied that superiority, and left man without any adequate motive even for the true interests of this life, in a care for which the advocates of this system exclusively glory. The lecture was at once able and logical, simple and clear, and admirably adapted to convince those who will fairly reason of the folly and gloom of Atheism, or Secularism, as its advocates now call it. At the close of both the lectures a full opportunity was given to any one to put any question to the rev. lecturer on the subject which he had been discussing. On the first night no one availed himself of the opportunity, but on Thursday evening several questions were put, which Mr. Grant answered with an ability and readiness which not only satisfied the audience, but evinced his anxiety that any man who wished to speak on the points discussed should have a fair hearing. After a vote of thanks to the lecturer, and to the officers of Cannon-street chapel for the use of chapel, the meeting broke up about ten o'clock. We understand, that for the last three months a correspondence has been going on between the Rev. Mr. Grant and Mr. George J. Holyoake, editor of the Reasoner, and that it is likely to issue shortly in a public discussion.-Preston Guardian, Nov. 20th, 1852.

MR. GRANT'S THIRD VISIT TO BLACKBURN.

The Rev. B. Grant, B.A., of Birmingham, paid a third visit to Blackburn, on the 8th instant, for the purpose of giving a fourth lecture against Atheistic Secularism. The meeting was held in the large and splendid school erected by the liberality of James Pilkington, Esq, M.P.; which is a princely monument of the power of the voluntary principle in promoting

the education of the people. The noble building was completely packed with an audience composed of all classes, but especially of working men. The subject" Bible difficulties examined, and infidel objections answered,' was treated with that clearness of illustration, withering exposure, and power of appeal, for which Mr. Grant is so distinguished. He took for his text-book that infamous publication, by one of the leading Atheistic Secularists, entitled "The Holy Scripture analysed, or extracts from the Bible, showing its contradictions, absurdities, and immoralities." On its title-page there is a quotation from a Roman Catholic gentleman, lately deceased, against the undiscriminating reading of the Bible. In commenting on this, and on some passages of the preface to the book, Mr Grant showed, with great acuteness and force, that the infidel and the priest are leagued against the Scriptures. They equally hate the light of Revelation, and combine to prevent its diffusion. He exposed with admirable effort the ignorance, and the falsehood, and the malevolence of the infidel, who deceives himself and dupes his followers by isolated and garbled quotations from the Bible. He selected several of these quotations, explained their true meaning, and demonstrated that, instead of their containing contradictions, absurdities, and immoralities; they are in perfect harmony with each other, and with the dictates of reason; and their tendency and design are to promote the holiness, the dignity, and the happiness of man. The large and interested audience deeply sympathised with the sentiments expressed and the feelings displayed by the advocate of Bible truth and Bible purity; for he was frequently cheered during his address, and at its close received several rounds of applause. An opportunity was then given to any of the infidels present to impugn the lecture or defend any of their principles or practices, which the lecturer had exposed and condemned. Two of them came to the platform, and occupied the time of the meeting for half an hour. But it was on this as on former occasions; for, instead of meeting anything that had been said, they brought forward statements with which they had come prepared. One of them referred to American Slavery as the result of Bible teaching; and the other to the luxury in which Christian ministers live, as evidence that they make a trade of their profession, and have no sympathy with the circumstances and wants of the working classes. In his reply to these men, Mr. Grant again showed his tact and ability; and not only exhibited the groundlessness, but the folly, of their alleged hostility to Divine Revelation. He congratulated the meeting on the fact, that not one of the strongholds of the enemy that he had attacked, had been defended; and not one of the arguments he had advanced in favour of Divine truth, had even been adverted to by his opponents; and again took his seat amid great applause. After a cordial vote of thanks to him and to the Chairman, Mr. John Foster, who discharged his duties with great ability, this important meeting separated about eleven o'clock. As on former occasions, there were ministers of different denominations on the platform, and the Revs. F. Skinner, R. Cameron, W. Barker, and D. Williams, took part in the proceedings. They cordially unite in wishing Mr. Grant all encouragement and success in his generous crusade against a system which is not more dishonouring to God than degrading and injurious to man.Patriot, Dec. 20th, 1852.

REV. B. GRANT AT BLACKBURN.

On the evenings of Tuesday and Wednesday of last week, the Rev. Brewin Grant, B.A., delivered two powerful lectures against modern Infidelity, to crowded audiences, in the Rechabites' Hall, Blackburn. That on Tuesday evening, on "the Literature of the Atheistic Secularists," was a complete exposure and condemnation of the unfair and dishonest mode in which the advocates of Atheistic Secularism defend and propagate their pernicious principles. The name Freethinker, which they affect to assume, in no respect designates these men. Others not only think as freely as they, but far more fairly. In all their writing there is not found one full and fair statement of Christian truth, which they oppose, or of one argument by which Christian truth and Divine Revelation are defended. With all their pretence of fair enquiry and becoming candour, their opposition to Christianity is marked by ignorance, bigotry, insolence, and intolerance. And, after showing, with admirable ability, the endless contradictions, absurdities, and blasphemies, that appear in their writings and public lectures, Mr. Grant called on the Secularists present, to renounce their folly and their wickedness, and to seek the wisdom, and holiness, and blessedness of the Christian, and resumed his seat amidst great and prolonged applause. An opportunity was then given to any of the Infidels who chose, to impugn the lecture, or defend their literature, when two of their leaders came forward, and occupied the time of the meeting about half-an-hour. But instead of impugning the lecture, they introduced subjects that had no connexion with it; and one of them made a disgusting attack on the Bible, quoting several passages, not from the Bible itself, but from an Infidel publication that he held in his hand. It was in his reply to these men that the lecturer, Mr. Grant, especially showed his admirable fitness for the work to which Providence has called him. His exposure of their ignorance, folly, and insolence, was complete and triumphant. And after receiving a unanimous and most cordial vote of thanks, which he duly acknowleged, the meeting was closed by singing the Doxology.

From the interest excited, and the satisfaction given, on the Tuesday evening, it was expected that the place of meeting would be too small for those who might wish to be present on the Wednesday evening. Accordingly the hall was packed in every part. The lecture for this evening was, "Christianity the true Secularism, as the best Security for the Duties of Justice and Kindness." This lecture deserves the high commendation it has received, as showing in different ways the superiority of man to the lower animals, the mode in which Christianity recognises and enforces that superiority, and the foundation that it lays for man's duty to himself and his fellow men; while secularism, rejecting or disregarding God and a future life, denies man's superiority, and deprives him of any adequate motive for the true interests of the present life: an exclusive care for which has led the advocates of this system to call themselves Secularists. The lecturer was exceedingly happy in proving that the name these persons assume is not descriptive of their principles; and that their enjoyment of the life that now is comes far short of that which is experienced by those who, in addition to their enjoyment now, have the hope of endless blessedness in the

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