sion of faith, or to fetter it by the acts of Romish councils or the Thirty-nine Articles of the episcopal church: it operates where it will, sanctifying the heart, through the medium of every form. And this sanctification is the prin cipal thing. When we see it, accompanied by a Christian life, among those who here and there dissent from the creed of the great ecclesiastical societies, we may tranquillize ourselves and forbear to sound the alarm. The Spirit of God will continue its work of illuminating and sanctifying, and bring back the mind of man to the right path, if it have gone astray. May this thought calm the apprehensions of those who have been alarmed by the prognostics of Mr. Rose, and of similar prophets of evil!"

ART. III.-Journal de la Société de la Morale Chrétienne. Journal of the Society of Christian Morality. Vol. I. and II. Paris.

THIS Society was organized in December, 1821, at which time the Duke de la Rochefoucauld Liancourt was called to preside over the Institution. We cannot better explain the intentions of this Society than by giving an abstract of its prospectus, which was signed by all the original subscribers, and which forms the basis of the labours and the publications of its members:

Though political science seems at present to occupy too exclusively those who reflect on the means of ameliorating the condition of mankind, and though there is a tendency to believe that the study and application of these sciences are sufficient for all the necessities of the human condition, yet it is certain that all the friends of truth have not the same exaggerated confidence in the effects of this social mechanism, and that many among them see the necessity of turning their attention, and that of their contemporaries, towards sources of improvement more abundant, and which more immediately affect us.

"To this end we constantly meet with writings and efforts full of zeal, the success of which is a sufficient reply to the detractors of our age; and it cannot be denied, that the present age is more fruitful than any which has preceded it, in useful discoveries, in generous projects, and in charitable establishments. Many societies have recently been formed, in different Christian countries, which labour with disinterestedness for the progressive civilization of mankind and the improvement of their moral and religious state. France has not remained a stranger to these laudable attempts. Useful associations have been formed in the capital and in the departments; and what is most consoling is, that, wherever they have been created, men of various opinions, laying aside their former prejudices, have united together; thinking, with reason, that their differences ought not to be an obstacle to any great good in which they are called to concur.

Encouraged by these circumstances, and persuaded that most of the evils which mankind deplore are the effects of their own mistakes concerning what is necessary to their happiness, many friends of humanity think that the time has arrived when a society may be successfully established which may unite its efforts to recall men to the only source of true happiness, namely, to the precepts of Christianity-precepts essentially the same as the Creator has engraven in the hearts of all, but which Jesus Christ has developed and presented in a luminous and attractive manner, and recommended by the most powerful motives; though, unhappily, they are too little known, too little respected, and above all, too little followed. To interest men in the sacred code which embraces these divine precepts, to inspire them with the desire of searching into them more diligently, and thus to conduct them to those bene

volent sentiments which shall dispose them to abjure all hatred, all bitterness and dissension, and to love one another, to treat each other as brethren, and in fine, to seek and procure peace; what end more delightful could be proposed? what more noble employment and direction could be given to our means and efforts? Such are the ends of this infant Society, which is to take the title of the Society of Christian Morality, having for its object the application of the precepts of Christianity to the social relations.

"Some have condemned this title as being too vague, and embracing too many objects not distinctly indicated. It must suffice at present to say, to all who are animated by generous sentiments, and the noble desire to concur in solacing the evils and diminishing the vices which afflict mankind, that the Society already exists; that it is composed, and will continue to be composed, of members from all communions; one of the fundamental articles of the statutes declaring that, in its proceedings, there shall be no question, except concerning truths on which different communions are agreed, and especially concerning the principles of that sacred morality on which the most bitter detractors of Christianity have been compelled to bestow their admiration; and that, in fine, the Society will abstain from touching on those points which have divided Christians; the discussion does not enter into the circle of its active duties.

"It will be perceived by the regulations, that whatever may give rise to discussions difficult in their nature, and contrary to the intentions of the Society, will be banished from its publications, and from all its proceedings. But, in avoiding what the Apostle calls foolish and unlearned questions, knowing that they do engender strifes, (2 Tim. ii. 23,) we shall insist so much the more on the sublime precepts of Christian morality, and upon the essential truths which serve as the basis for their support, concerning which there can be no dissension.

"Persuaded that such a project cannot fail to be approved, and full of confidence in Divine Providence, which is pleased to bless what is conceived with pious and charitable views, the founders of the Society trust that their hopes will be crowned with success; and they invite all who cherish the same sincere wishes for the good of mankind to participate with them in their undertaking."

We have never seen it more fully recognized, and it is what mankind ever have been and still are very slow to realize, that Christianity is a great moral system; that it proclaims peace on earth and good-will to men; and that its doctrines are of little value separate from the moral ends which are made the test of their importance. Here are no reproachful allusions to Papists or Protestants-no revival of names which have set a nation on fire-of Jansenist, Jesuit, or Huguenot. Equally free is the language of this prospectus from degraded views of human nature. While it avoids exalting dogmas above duties, it boasts not of the blessings of ignorance, as the mother of devotion. It treats mankind as beings in every respect worthy to be enlightened, and capable of forming opinions and exercising conscience for themselves. There is much in what we have now cited, and throughout this journal, to exalt our opinion of the present character and condition, and to encourage our hopes of the growing liberality and elevation of the French people.

When was it before in France (and how rare has it been in any country!) that Christians of different communions acted together for any purpose, in which Christianity was the professed basis of their operations? This enlightened toleration is one of the best evidences of religious and moral improvement.

Founded on such a broad basis of charity, as we have seen, it may readily be conceived that the Society would find some opponents among the Catho

lics, who would be apt to think that a union, professedly on Christian grounds, between Protestants and Papists, would be to concede too much to the former that it would be at least to acknowledge them as Christians, if it did not go far to countenance them as members of a true church. Accordingly, some individuals among the Roman Catholics blamed the conduct of those belonging to their church, who had thus associated themselves with members of other Christian communions. This induced M. Llorente, one of the council of administration, on his own account, and in behalf of other Roman Catholics who belonged to the Society of Christian Morality, to make a communication in their defence, a defence alike independent and conciliating.

"Why is it," he inquires, "that some individuals of the Roman Catholic Church speak in the manner they do of the conduct of their fellow-worshipers, merely because they have co-operated with members of other communions? Charity to our neighbour, and the precepts which it imposes, have not been objects of controversy among different Christian communions, for more than three centuries. I know not the motive for censuring the union of a Roman Catholic Christian with Protestant Christians, for a common object, and one so worthy of all men who profess that evangelical morality which our divine Master, Jesus Christ, promulgated, in order that it might be practised by all Christians; that is, by all who shall acknowledge the gospel as the fundamental law of morals, and who are not contented with a philosophical morality founded only in the laws of nature, and interpreted by philosophers instead of Christians."

After some remarks, in which he professes that he and his Catholic associates consider themselves justified in the course they have adopted by "the literal sense of the Sacred Scriptures," M. Llorente proceeds to examine those texts which guard the true Christian against heretics, and to shew their inapplicability to Protestants as a body: citing also those passages which command mutual forbearance and brotherly love. All this is done with perfect deference to his own church; and he concludes by saying,

"It is sufficient for me to know, that neither Jesus Christ, nor the Apostles, nor my church, forbid me to associate with religious, pious, and charitable Christians, although they follow, as to certain doctrines, an opinion opposite to mine; since that difference does not hinder our co-operation in works of charity. Not only is it not forbidden, but, on the contrary, the first law of Christianity (which is charity) commands me to unite with such a Society, since it affords me occasion and means of doing good, that I could not enjoy by myself, or when united only with other Catholics, who had not the opportunities which the Society of Christian Morality possesses, to spread the good doctrine through the known world."

We have made these large extracts to shew what must be gratifying to every liberal and enlightened Christian; namely, the truly evangelical spirit which inspires many distinguished men in France, belonging to the two great divisions of the church. Such a spirit, notwithstanding it is shewn by M. Llorente that its exercise in co-operation with Protestants is not inconsistent with fidelity to his own church, forms a new era in its history. Never before was the same liberality shewn to any great extent; and the partition wall must have become exceedingly weakened, when so many distinguished members of a once infallible church are allowed to vindicate their union with other Christians, for the highest Christian purposes. We lament the decease of M. Llorente, which took place not long after his communication was published in the Journal. He was a distinguished ecclesiastic during a

great part of his life, and was always sincerely attached to his church: but, above all, he was an advocate for toleration from principle. Thus he was, in its proper sense, a member of the true Catholic Church; for he was not afraid to call every good man, of every Christian communion, a Christian. Priestcraft must quail when she is approached by men so enlightened and benevolent, and, at the same time, so religious. Where she bears the greatest sway, learning stands aloof, or takes refuge in chilling infidelity. But we delight to hail every advance in toleration, believing that it will be attended with some proportional advances in religion.

We have occupied so much room in shewing the general spirit which pervades the Society of Christian Morality, that we are able only to name, in conclusion, some of the particular objects, to which its attention has been directed.

At the General Annual Meeting, 17th April, 1823, M. Remusat, one of the Secretaries, made a report of the past doings of the Society; premising, that in consequence of its infancy he came rather to speak of what was designed than of what had been accomplished. After speaking of the legitimate influence of Christianity on moral conduct, and denying every thing sectarian in the Society, he claims for it the merit of being a new attempt at association, in a country where the principle of association is little known, and slow in its operation. He proceeds to mention what had been done for the well-being of the Society, and names some of the particular objects which had employed the attention of the council. At the meeting of the 8th of April, Joseph Price, one of the English Society of Friends, was present, and called the attention of the council to the consideration of the best moral means of effectually abolishing the Slave Trade. A committee was accordingly appointed for that purpose, and a report made by the Baron de Stael. It is highly gratifying as well as propitious to the cause of humanity, to find, as we do, from this report, and from other movements of the Society, that it is bringing into close alliance and cordial co-operation, not only the greatest philanthropists, but also individuals of the highest rank and greatest influence, in France and England; promising something, we hope, for the cause of peace, and for the extinction of those national antipathies which have so long existed between those great rival countries.

CRITICAL NOTICES.

·ART. IV.-Lectures on the Evidences of Christianity, with an Introductory Lecture on Religion in General, and one on the Authenticity of the Jew ish Scriptures; delivered in the Unitarian Chapel, Preston, Lancashire. By Robert Cree. 12mo. pp. 414. Preston, printed by Addison; sold by Sherwood and Co., London. 1827.

How many more volumes must the Unitarians put out in defence of revealed religion, before the "orthodox" will drop the silly cry against them as unbe

lievers? The charge is rarely honest; and where it is so, there must exist a degree of ignorance or of bigotry, or of both, which excites astonishment, but is well entitled to heartfelt pity. Regardless of those that make an unmeaning noise, to keep up one another's courage, the Unitarians will still, we trust, maintain their station in the Christian world as advocates of Divine Revelation. They alone can defend the gospel upon the true principles of reason and evidence. Other champions of Christianity are obliged to adopt their modes of reasoning when they meet the unbeliever in the field of argument.

The author of these "Lectures" does not make pretensions to originality; how little, indeed, can be said that is new upon such a subject! He aspires only to the merit of instructing the young and the poor. (Pref. p. viii.) For this end he is well qualified; and his "Lectures" will be read with satisfaction not only by these classes of the community, but also by those of other classes that feel a lively interest in their moral and spiritual welfare.

The following are the contents of the volume: Lect. 1. Introductory. 2. Authenticity of Jewish Scriptures. 3. Antecedent Probability of Christian Revelation. 4. Testimony. 5 and 6. Miracles. 7. Prophecy. 8 and 9. Internal Evidence. 10. Collateral Evidence.

From the last "Lecture," we select a few passages on the moral power of the Christian religion; and we shall be much gratified to learn that these specimens of Mr. Cree's style, and mode of argument and illustration, induce our readers to make his little volume their own.

"It was the influence of the religion of Jesus upon the human heart, which rendered the illustrious Newton, in the midst of his discoveries and his honours, simple and unostentatious as a child; which imbued his great mind with true Christian piety, candour, and charity'; and which induced him to approve himself rather to God than to man.

"It was the influence of his divine Master's precepts and example, which caused William Penn to meet persecution, and imprisonment, and wrong, for the sake of religion and a good conscience. He chose rather to suffer affliction with the people of God than to enjoy the ease and disgrace of a time-serving spirit.

"It was the influence of Christianity which formed the mind of Locke to charity and goodness, and induced him to write his admirable letters on toleration ; and, throughout life, to be the steady friend of civil and religious liberty.

"It was the influence of Christianity which formed the character of Doddridge, who declined the patronage of the great, and sacrificed proffered emoluments to the dictates of conscience. His habitual piety and Christian moderation may be gathered from the well-known beautiful lines which he wrote under the motto of his family arms :

"Live while we live, the epicure would

say,

And seize the pleasures of the present day.

Live while we live, the sacred reader cries,

And give to God each moment as it flies.

Lord, in my views let both united be;

I liye to pleasure when I live to thee,'

"It was the example of his divine Master which caused Howard to go about doing good, and, in his own country, to spend a great portion of his ample income in befriending the virtuous poor. It was in the true spirit of Christian benevolence that he visited the prisons of almost the whole continent of Europe and part of Asia, in order to alleviate the woes of the prisoner and captive, and to succour the unfortunate and the distressed wheresoever they might be found.

"It was the influence of Christianity which induced the learned Dr. Lardner to give his nights to the student's lamp, and to devote his talents to the service of his fellow-disciples, by collecting the evidence and elucidating the doctrines of the religion of his divine Master.

"It was the example of Christ which induced Lindsey to give up the preferments and the emoluments of the church, of which he was an ornament, and to sacrifice all his worldly interests for the sake of truth and a good conscience.

"It was the example of Christ which caused Whitefield and Wesley to lay aside the ease of ordinary life and duties, and to go about seeking to reclaim sinners from the error of their ways.

"It was the example of Christ which induced Priestley to labour incessantly in the service of his brethren; to endure calumny, and reproach, and persecution, for the sake of religious liberty and unadulterated Christianity."-Pp. 383-385.

"But Christianity has not only been the means of forming to degrees of moral excellence, unknown to heathen times, many distinguished individuals, both of this and of every country wherein its authority has been acknowledged, but it has also exercised its holy and beneficial influence over all classes and descriptions of men. If, indeed, it were possible, that, like the systems of antiquity, it should be beneficial only to the studious few, if it were instrumental in forming only a comparatively small number of useful or brilliant characters, while it left the great mass of society unimproved and immoral, little could be hence inferred respecting its divine authority. The great distinction and glory of the Christian religion are, that like