alike in both instances; and there is something else in the habitations of men besides prisons and lazar houses.

But if human nature be not absolutely perverse—if nations, unassisted by the lights of science or of revelation, have worked out for themselves the bases of social polity, and a rude, but wholesome code of natural morality-if the least educated and developed of savage tribes have discovered "sermons in stones, and good in every thing," it is manifestly untrue that a greater education than can be placed within the reach of the generality is necessary to the turning literature to a moral account. Morality is neither so abstruse, nor are its temporal sanctions so remote that they are easily mistaken. Literature appeals to the sympathies of the species, and to the charities of society. It is (speaking generally) the voice of the choicest spirits of mankind—of the noblest, of the purest. As to the men of genius who "have sometimes condescended to serve the cause of error and licentiousness," the orator justly protests" against their being regarded as citizens of the republic of letters at all;" but, these being put on one side, we hold that the moralities of literature are not so difficult to get at; and that there is no book of moderate talent, bearing upon human life, from which an ordinary mind may not extract some useful truth. We readily admit that between goodness and intelligence the union is not a strict necessity; that literature is but the embodying of men's thoughts, and must therefore sometimes reflect the errors and the vices, as well as the wisdom, of their nature. We admit, also, that education is but an instrument, and, like any other instrument, may be abused, or more or less effectually employed; but the consequences drawn in this lecture from such premises are not the less mere fallacies, which the slightest appeal to history suffices to overthrow. If for one moment it be considered that virtue is the rule by which man, as a species, is enabled to extract the greatest happiness out of external nature, by a conformity to its laws, it will be perceived that knowledge, secular knowledge, must be necessary to its developement. Good and evil are not abstractions, but have a close relation to realities; and these relations must be known, in order that virtue shall be preferred and practised. Even in respect to spiritual things, it is not enough to love righteousness

as an abstraction: the law must be known in its details; and the educated religionist does differ something from the ignorant fanatic-the worshipper of a graven image from the adorer of an almighty and living God. No one ever pretended that a knowledge of the multiplication table corrects a disposition to fraud, or that a thorough acquaintance with natural science makes of every savant a Howard or a Fenelon; but the commune quoddam vinculum nevertheless does exist; and if it cannot be denied that the theologian and the divine are, cæteris paribus, better teachers, for the secular knowledge they derive from their alma mater, it would be difficult to show why the same rule should not apply to the humblest; or why the most lowly should not be better hearers for possessing similar advantages. How much wiser, on this point, was the Pagan of antiquity than the writer before us: "I have known," he says, "it is true, many men of excellent and virtuous dispositions, who, without learning, were, by an almost divine nature, of themselves moderate and exemplary; and I own that native worth without learning is capable of greater things than learning without a good disposition; but I do not the less contend that a singular and distinguished virtue is most usually found where a noble nature is strengthened and confirmed by a rational doctrine." But if doctrine be thus beneficial to the noblest natures, how much more so to the ordinary and common-place, who make up the masses of society! is not to be forgotten that this judgment was given, not in reference to religious or philosophical instruction, but in the case of a poet: it refers, therefore, most especially to that polite literature which the Gloucester orator has set himself to discredit; and the Roman goes on to remark, with a perfect knowledge of the human heart, ." But if learning produced none of these desirable fruits, if amusement were the sole end of these studies, still I should hold its relaxations to be of a most liberal and humanizing tendency." Looking, as we do in these days, from a more elevated region of science, we may go further, and assert without fear of refutation that some secular knowledge is absolutely necessary to prevent the most fatal misapplications of spiritual truths; and that the greater may be the sum of such knowledge diffused among the people, the less ground is there for apprehension lest religion should

It

degenerate into that optimi corruptio pessima, fanaticism.

We have dwelt on this subject till the commentary has almost equalled the text in extent, not on account of any originality or strength in the sophistical argument, but because the pretension, scarcely concealed beneath its surface, of seizing on the human mind, and drilling it to passive obedience, has become latterly more assuming and arrogant. The world, indeed, is too old to have much to fear from such pretensions. Men will read, in spite of all opposition; and will sometimes think, in spite of assiduous misleading, Still considerable effort and delay may be prevented, and much suffering and contention may be averted, by a timely assertion of the truth, and an appeal to the latent good sense of a somewhat pre-occupied public.

INTELLIGENCE.

OLD JEWRY CHAPEL, JEWIN STREET, LONDON. THE Rev. D. DAVISON has resigned the pastoral charge in this place, and the chapel is at present kept open by temporary supplies. We have great pleasure in making public the following letter, truly honourable to both the congregation and their late minister.

London, Jan. 22, 1840.

Rev. and Dear Sir,-The congregation of Protestant Dissenters assembling for public worship at the Old Jewry Chapel cannot feel satisfied to receive the resignation of your pastoral services, which have been faithfully, zealously and conscientiously administered for a period of nearly fifteen years, without offering to you their sincere thanks for the manner in which you have discharged those important duties, more especially when they recal to mind your active zeal and able advocacy in behalf of all objects of Christian benevolence and charity—your manly avowal at all times of the truth as it is in Christ Jesus-your firm and consistent maintenance of the principles of Civil and Religious Liberty-your candour and liberality in judging of the opinions of others-and the accordance of your general conduct with the principles you profess. While thus recording their high estimation of your public services, they beg leave to express to you their sincere regret, that, owing to circumstances to which, in a greater or less degree, Dissenting congregations in general are liable, but which have more particularly affected that of the Old Jewry Chapel, you have been impelled to resign the office of Minister of this congregation. They lament, indeed, at the same time that they admit and acquiesce in the full force of the honourable motives by which you have been actuated in soliciting a separation, alike painful to yourself and those for whose highest and best interests you evinced, on oecasion of your parting discourse, under circumstances peculiarly solemn, such affecting and unequivocal evidence.

It only further remains for them, at present, to assure you, that whatever may be the field of your future exertions, the cordial good wishes and kind sympathy of the members of this congregation will ever attend you; and they devoutly pray that the blessing of Almighty God may prosper your labours, and make them increasingly useful to society, and especially instrumental to the well-being and happiness of yourself and family, both for time and for eternity.

I remain, Rev. and dear Sir, yours most sincerely, on behalf of the Congregation,

The Rev. D. Davison.

JAMES ESDAILE, Treasurer.

GREENGATE CONGREGATION, SALFOrd. THE annual meeting of the Greengate Congregation, Salford, was held Jan. 7, 1840, the Rev. R. B. Aspland, of Dukinfield, in the chair, when various liberal sentiments were proposed and supported by the Rev. J. R. Beard, the minister, the Revds. J. G. Robberds, T. May, W. Gaskell, and others, and several appropriate Hymns were sung.

UNITARIANISM AT STIRLING.

(Abridged from the Christian Pioneer.)

THE readers of the Christian Pioneer are aware, that religious services have, during the last year, been conducted by Mr. Harris and Mr. Maclellan, at Stirling, at least every three months.

The place of meeting was the Guild-Hall, kindly granted by the late Dean of Guild, a member of the Secession Church in that town. There were various expenses connected with the use of the building, but these were gladly defrayed by the Unitarians. At the last election of civic officers, another gentleman was appointed Dean of Guild. The Unitarians applied to him for the Hall for the 17th December, and he readily promised it on the former terms. On the 16th December, the following proceedings took place in the Town Council:

The Provost presided, and the Meeting was opened with prayer by the Rev. Mr. Beith; who took his seat as one of the patrons of Cowane's Hospital.

Provost Galbraith said, He understood that the use of the GuildHall had been granted to a Mr. Harris, a Socinian preacher, for Tuesday evening, in order to propound and hold forth the doctrines of his sect. He (the Provost) could not hear of this being done, without raising his voice against it. Did he do otherwise, he certainly would be acting contrary to the dictates of his conscience. He was well aware that many respectable persons belonging to the town, had attended former meetings of this description; but that would have no effect upon him in the performance of his duty. He might as well allow the doctrines of Mahomet to be taught, as a religion which denied the divinity of the blessed Redeemer. He was sorry that the Hall had been granted, and that, consequently, he felt himself bound to take so decided a part against what had been done by the Dean of Guild; but feeling as he did on the subject, he could not do otherwise than move, that the liberty be recalled, and that the Hall should not again be

given for that purpose.-Mr. Yellowlees seconded the Provost's

motion.

A debate ensued in which several of the speakers applied some very harsh terms to Unitarians and the doctrines which they hold: "Sociniasm," "infidel doctrines," "infidelity under a mask" were the terms employed by a Reverend Divine, Mr. Beith, who sat as a member of the Common Council. It is right to add that several other members expressed much more liberal and enlightened sentiments. Bailie Smith moved as an Amendment that as the time was near at hand, Mr. Harris should be allowed the use of the Hall on this occasion, but not in future.

On the Provost's and Bailie Smith's motion being put to the vote, the motion of Bailie Smith was carried by a majority of 3; the numbers being 11 and 8.

The contemplated violation of the great principles of religious freedom, as well as of the engagements and courtesies of life, involved in these proceedings-the misrepresentations of Christian Unitarianism in which some of the speakers so liberally indulged, could not be suffered to pass in silence. Mr. Harris drew up and published "An Appeal to the serious and candid inhabitants of Stirling," in explanation and defence of the principles so bitterly assailed; and the publication has been eagerly purchased by numbers, whilst copies have also been addressed to most of the leading families in Stirling and its neighbourhood. The Trades' Hall having been procured, Mr. Harris preached on Thursday evening, Jan. 23, to a deeply attentive and very crowded congregation. The day and night were very tempestuous; but notwithstanding the Hall was filled to overflowing. Mr. Harris was afterwards entertained at supper by many of the friends, who are all in good heart and hope, that this Protestant attempt to put to silence the advocates of Scriptural inquiry, will issue in the advancement and diffusion of the principles it vainly hoped it would overawe.

LECTURES IN ST. MARK'S CHAPEL, EDINBUrgh. THE Rev, R. E. B. Maclellan has just concluded a series of afternoon discourses on the following portions of Scripture:-Isa. vii. 14; Isa. ix. 6; John i. 1; 1 Tim. iii. 16; Heb. i 2; Heb, i 6. The entire course was well attended by a highly respectable class of the citizens of Edinburgh. Many requests have been made to Mr. Maclellan to publish the whole series; compliance with which he has, for the present, declined.

CASE OF MR. ROBERT REID.

In the Bible Christian for December last (Vol. 1, p. 386, 3d Series) it was stated that Mr. Robert Reid, who had formerly been a student for the ministry, under the care of the Presbytery of Antrim, but, from a change in his religious sentiments, had determined to join the Synod of Ulster, had made an application to the Presbytery to be again received under its care; stating that he could not subscribe the Westminster Confession, which the Synod requires, because he regarded some of its leading doctrines as erroneous; especially those relating to election and regeneration. The consideration of his application was postponed till the meeting of Presbytery in February last,