ART. I.---Histoire des Sectes Religienses, &c. i. e. History of the Religious Sects, which have sprung up, undergone changes or become extinct in the four quarters of the globe, from the commencement of the last century to the present period. By M. Gregoire, formerly Bishop of Blois, Member of the Institute, &c. &c. Paris. 2 Vols. 8vo.

1814.

The Abbé Gregoire is well known by his various publications, and is deservedly esteemed as the advocate of the Negroes, and the friend of civil and religious liberty. The present publication which has just arrived in this country, will fully sustain the author's reputation. It has the usual defects of the French manner of writing and compiling, and contains many errors, the unavoidable consequence of describing distant sects, the knowledge of which is derived through the medium of foreign languages: but at the same time it communicates much important information, sets many known facts and circumstances in a new and interesting light, and abounds with pleasing sentiments and just reflections.

Our design in taking up these volumes is to extract or give the substance of passages which will be likely to be acceptable to our readers: for the sake of utility, our extracts will be made in English.

A notice on a blank leaf opposite to the title-page informs us that the work was printed in 1810, hut was seized by order of the Minister of Police: it was restored to the author in June, 1814, after the late Revolution; a happy revolution, we would hope, with regard to literature and morals, if not also to religion.

In an advertisement the Abbé Gregoire corrects an error into which he acknowledges himself to have fallen in the body of the work, where he represents a publication of Mr. Moulinie's, entitled, The Milk of the Word, as tainted with Socinianism. He continues to think the passage to which he referred very faulty, but says that the plan of a discourse on the Divinity of Christ, preached in 1810, which Mr Moulinie has communicated to him is entirely satisfactory.

Although the Parisian Police seized the History, yet fifty copies got into circulation abroad, and the work was translated into the Ecclesiastical Archives, a German publication, by Stäudlin and Tzschirner.

The Advertisement contains also a pleasing reflection or two upon Christian charity. The Abbé says, and who does not wish that he may say truly, "The Catholic Church, which shuts its bosom to all errors, opens it to all the erring, when she can do them good."

Then follows a Preliminary Discourse, on the subject and plan of the work.

The author remarks (p. ii.) that the character of the French Revolution has been barbarized [dénature] for the sake of calumniating its principle. He exposes a party whom he calls Obscurans, whose double object is despotism and impiety, who seek to muzzle men by ignorance, and attempt to place the ragings of tyranny and the raviugs of superstition under the guardianship of heaven. These he distinguishes from the German Protestants who have obtained the same name and who are also called by their co-religionists, Neologues, or the partizans of the New Explication: alluding, we suppose, to Kant, Eichhorn, &c. In his account of the politico-religious Obscurans, he says, seriously,

"Amongst institutions resembling this, we may rank the festival of the restoration of Charles II. who subjected the English to the arbitrary power of a contemptible prince, and whose court was a sink of libertinism and impiety." (P. iii.)

How much longer shall we display our oaken boughs and chaunt our thanksgivings on the 29th of May, and render ourselves an object of derision to our continental neighbours, whose superstition and slavery we so complacently pity?

The following is the Abbé Gregoire's explanation of the theological system of the celebrated German re ligious philosopher, Kant:

Jesus Christ is an object of adoration, but he thinks that men have made of him an object of idolatry by the adoration of his

"Kant considers that the doctrine of

4egislator, governor and judge, having the threefold power, legislative, judiciary and executive; notwithstanding, he rejects not the word person, which the young theologians (Protestant) are shocked at.' Kant regards the questions about eternal punishments as childish, though he denies not the doctrine.

"He distinguishes ethical or rational from historic faith, and appears to make little account of this latter. The Christian religion is true, inasmuch as it is purely ethical or moral. Seiler, professor at Erlang, adopting this idea, reasons (procède) from the morality of Christianity to its dogmas.

"Baptism is a sort of initiation for transmitting to posterity the ethical part of Christianity, the communion preserves the practical part, but the communion of the Eucharist given to the dying, is, says he, an opium for laying conscience to sleep.

"In a work printed in 1806, at Konigsberg, Wannowski, reformed minister, thus

unfolded, whilst he approved, the religious doctrine of Kant, who has turned the heads even of many Catholics." (pp. vi. -viii.)

Amongst some strange opinions which the Abbé states, as having risen in the eighteenth century, and fallen by their own extravagance, he places (pp. xvii, xviii.) the notion of "the morality of brutes, which the Socinians have believed capable of sin. The last work upon this subject is perhaps a dissertation, very erudite, which appeared in 1788 at Wittemberg.* *"--We regret that the author has not referred to the Socinian writer or writers who have maintained this singular hypothesis. Does he allude solely to the work described in the note, and mean that that is the production of a Socinian pen? Often enough have the misnamed Socinians been charged with limiting the evil of sin; it is a novelty to see them charged with extending it even to the irrational creation!

On this subject the ci-devant Bishop is probably as ill-informed, as on that of " the Blagdonian controversy, between the curate of Blagdon, near Bristol, and Miss Hannah More," which, he says (p. xxiii.) relates to "the reform of the Athanasian Creed." The low state of France, with regard to religion, is feelingly described in the following passage, worthy of a Christian bishop:

"Voyez De Peccatis et Pœnis Bruerum, in 4to, Wittinbergen. 1788."

"On account of their importance, I would have added to the History of New Sects that of Contemporary Controversies, had I not been diverted from the purpose by the consideration that in reality few people read works on religious subjects, and that the number is daily lessening of those that know how to read. Should this retrograde course be continued, France Ecclesiastical will soon find herself on the confines of barbarism. The eclat of military talents may give to a nation a momentary preponderance; but real strength, true glory and happiness, are children of peace and of the sciences, of which peace favours the progress. In the system of knowledge every thing is connected; a state which goes behind with regard to any branches necessarily enfeebles itself, descends to a political inferiority in the scale of nations and even hazards its internal tranquillity." (pp. xxv, xxvi.)

The Abbé does not spare the philosophers when he thinks them dehimself superior to the vulgar prejuserving of chastisement; but he shews dices and hatreds of his order, and can praise a philosopher and denounce priest to contempt. What Protestant a tyrant and expose a sycophantic bishop would like to own the passage

that follows?

"We ought to feel obliged to men for the good which they do, without too nicely scrutinizing their motives: thus, we should thank the courageous writers who have stripped baseness naked and pursued crime

even to the foot of the throne and into the

sanctuary: they have unmasked the sacrilegious conspiracy of potentates, and of prelates so often accomplices in tyranny, and so plainly disowned by religion, in whose name they have sanctioned abuses of which they shared the benefits.

"From the time of Louis XIV. the bi

shops, the candidates for the mitre, and to devour the patrimony of the poor, were almost all flatterers and sycophants. We have not heard that a single court preacher ever alleged the celebrated discourse of Samuel, for the sake of inculcating upon the heads of nations their duties. One of the vilest toadeaters (flagorneurs) was Bonx, Bishop of Périgueux; if his example had many imitators, his eloquence, at least, is not ral Orations, of which none had for their more seducing than that of so many Funeobject to proclaim retired virtue, but all to celebrate the merits of the Most High and Mighty Princes, who were, for the most part, a plague to the world. Truth, the daughter of Time, has done justice to the panegyrists and the heroes." (Pp. xxx, xxxi.)

those who coveted rich benefices in order

We apprehend that there is some

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At the four last-mentioned places I had never preached before.

6, Stainforth. Here the little congregation is going on very well, they meet regularly, and do what they can for mutual edification. I preached to them six times, and was always well attended.

7. Thorne. Though several of the first converts to Unitarianism in this town have been removed by death, the friends who remain continue firm, and the prospect of success is not diminished. I preached four times, and was very well attended with hearers.

8. York. I preached three times, and had pretty good congregations. It seems very desirable, if it could be attained, that the small towns and villages near York; places should be opened for preaching in this might tend much to revive the cause in that district.

9. Stockton-on-Tees. I preached twice, had respectable congregations, and we had a conference-meeting on the Lord's day morning, which was conducted in a very edifying manner, and much good sense and zeal were discovered by the different speakers.

10. Sunderland. In this town a respectable Tradesman, who is become a well-informed and zealous Unitarian, conducts a meeting for Unitarian worship, and preaches to a few friends who meet with him, in a room in his own house once a fortnight on the Lord's day. The other Lord's day he goes seven or eight miles to preach to some Colliers, who have no other religious instructor. A meeting for conversation, prayer, &c. is also conducted by the friends who meet with the above worthy person. These are chiefly converts from the Baptists. I preached in a large room; it was a very rainy evening; but we had a pretty good company.

11. Shields. Here are several Unitarians, and it is much to be wished they would form a little Society, and meet together regularly: this is the more practicable as some of them, I understand, were once local preachers among the Methodists. I preached in a meeting-house which was unoccupied, and had a good congregation.

12. New York, the name of a Colliery, a few miles from Shields. Here a plain illiterate man, of good natural sense and steady piety, who is become a firm Unitarian, is doing much to inform his neighbours by his sensible and proper conversation, enforced by a truly Christian spirit and conduct. He is frequently engaged in debate with them; and his method is, when they state what he thinks erroneous, to ask where they find it so expressed in The Book, meaning the Bible, and he then shows them where what he contends for is plainly expressed in The Book. I preached in his house to a company of his neigh

bours.

13. Lemington. This is a populous manufacturing village, about five miles from Newcastle. A number of persons who work in the manufactories have lately become Unitarians, and appear to have a good deal of zeal as well as intelligence. I preached in a large room, which was crowded with hearers.

14. Bedlington. This is another manufacturing village, about thirteen miles from Newcastle. I preached in a large school-room, which was crowded.

15. Morpeth. I preached in the townhall, to about a hundred persons.

I had not before preached at any of the six last-mentioned places.

16 Newcastle-upon-Tyne. Here I preached three times, once in the meetinghouse in Hanover Square, to a very respectable congregation; and twice in Mr. Campbell's place, to pretty large audi

ences.

General Remarks.

Mr. Campbell's firm and open avowal of his sentiments, when convinced of the truth of the Unitarian doctrine, and his manly and truly Christian defence of that doctrine, when attacked not in the most fair or candid manner, has not only done him credit as a Christian Minister, it has contributed much to the progress of free inquiry and divine truth.

A Tract Society being formed at Newcastle, it is hoped this will generate an annual Association among all our brethren on the eastern side of England north of York. This is certainly desirable, and cannot fail to be productive of much benefit. It is hoped that in every place in the whole district where there is an Unitarian, there will be a Subscriber to the Tract Society. Every one should do what he can to diffuse knowledge, to stir up others to inquire freely after truth.

It has deeply impressed my mind that if an Association, with a Tract Society, could be formed in the South-east of York. shire, to include York, Hull, Selby, Doncaster, and other smaller towns, it would be a very important thing. It might be held alternately at the four towns mentioned, and where held it would excite the attention of the public, and might promote free inquiry and the cause of divine truth. Our brethren in the places referred to will forgive my having suggested this matter, and perhaps think it worthy of consideration. The efficacy of such Institations depends in some measure on their locality; for they cau do good only so far as they excite attention, and as the mem-. bers of them can be present at their annual meetings.

[To be continued.]

Proceedings in the Court of King's Bench, Monday, Nov. 14, against George Houston, for Blasphemy. THE Attorney-General prayed the judgment of the Court upon this defendant, who had suffered it to pass against him by default on a criminal information, which charged him to be the composer, writer, printer, and publisher of a blasphemous and profane libel on our Saviour and the Christian religion, and then set out several long passages from the several parts of a pamphlet called Ecce Homo. These extracts consisted of arguments against and ridicule of the established religion.

An affidavit by the defendant, who described himself," of Bellevue-place, Kings

Mr. Brougham for the defendant, said, that if a person professed any other religion than the Christian, he might still be sworn according to the forms of that religion. If the oath had been informal, he requested time to amend it.

Lord Ellenborough-It is not informal, Sir; it is bad in substance. I remember the case of a woman who said all religions were alike to her; and Lord Mansfield repelled her from taking an oath. Are you prepared to suggest, Sir, what belief the defendant has, by which he may be sworn?

Mr. Brougham-My Lord, I have no knowledge whatever of the defendant's principles, but what I collect from my brief; and I desire that your Lordship will not mix me up with those whose causes it is my duty as an advocate to pleud; since, whatever the Court may say in the spirit of that insinuation, I will always repel. I repeat, that I know nothing of the defendant's faith, or want of faith; but, if his affidavit can be amended, I ask of the Court delay till it can be so amended.

Lord Ellenborough-There was no insinuation. Your request imports, that at a future time he may be able legally to take an oath the Court wishes to know how?

Mr. Brougham-I stated what was required by a regard for my character on a very delicate matter, and what was only due to it after the remark that had been made. I repeat in the face of this Court, that as often as I hear such insinuations, I shall use the first moment and the strongest expressions, distinctly and peremptorily to repel them. I am here as the retained advocate of the defendant.

Lord Ellenborough said the Learned Counsel was perfectly correct; he only meant to allude to him as the advocate, and it was quite proper and his duty to obtain delay in order to confer with his client on the matter.

Mr. Brougham-I shall confer in open Court with the plaintiff. He has heard what has passed, and if he is prepared to state how he can remedy the defect in the swearing, now is the time.

The Defendant was proceeding to entreat a day for this purpose; and Lord Ellenborough had asked him to point out any mode by which he might be sworn, when Mr. Brougham said he should be able to save the Court some trouble, by stating, that the defendant denied being the author of this libel, of which he had confessed judgment as the publisher only.

His affidavit was then read. He also