to make the heart of the reflecting man to bleed. These unhappy beings surround us; they are on the right and on the left, before and behind. Here is idolatry in its worst effects: the service of sinful and debasing passions. Here is Heathenism in its horrors without its elegancies. Think of the native capabilities of these degraded creatures; imagine them before you rich in the sacred effects of the gospel; look into a household walking in all the commandments of God blameless; behold the children arise to diffuse and multiply peace and righteousness; set before the eye of your mind the appearance of parents, and children, and children's children, standing at the bar of Christ and welcomed to the presence of the Creator. These glorious effects you may produce-this vast reward may be the price of your labour-this new creation, more delightful even than the first, more replete with the elements of good-this divine work you are permitted to carry forward, and under the aid and blessing of God to complete. The whole of its progress you may watch-and see the chaos of moral darkness and confusion arrange its discordant elements, grow bright with the divine radiance of the sun of righteousness, and green and fruitful under the quickening breath of God's holy spirit. The mode which has been now recommended is that which Jesus himself adopted. He came to his own himself, and to the lost sheep of the house of Israel he first sent his apostles. The whole ministry of Jesus was confined to the children of Abraham, and it was only when they had rejected the counsel of God against themselves, that the gospel was offered to distant nations. Nor would the apostles have been able to fulfil their mission among the Heathen, had they not received supernatural assistance. Το such aid Christians of this day can make no pretension, and therefore their first duty seems to lie where they can best operate without it. Their first duty, we say, because in that sphere they can with the same resources effect the most good. For whom can men most readily influence but those of like habits and feelings with themselves, those to whose minds a common tongue gives an immediate access, those whose prejudices being known can be effectually encountered, whose wants can be supplied because they are obvious, whose diseases can be removed because their origin, effects, and remedy, experience has fully declared? And in what place can the good man have so much influence as where he has spent his life, where his family and connexions are the living heralds of his praise, where the influence of his own character is aided by that of his friends and associates? Such an one appears clothed with the power not of one man but of a host. He speaks with the united voices of all his countrymen who share in his excellences and patronize his exertions. Sent by many, he speaks not only his own but their sentiments. He acts for himself, and he acts as a representative. He speaks as a man, and he speaks as a missionary. He uses his individual influence, and he uses the influence of thousands. And of thousands too, it must be observed, who live and breathe in the very country and before the eye of those whose regeneration is the object to be securedof thousands whose motives admit of no sinister interpretation, not of such as are almost lost from existence by reason of an intervening hemisphere, who are known only by the hearing of the ear, and suspected perhaps of aiming by spiritual arms at temporal dominion. No; in the home mission it is not a stranger seeking intercourse with a stranger, aided by no kindred feelings, habits, or interests, but it is a citizen seeking the good of a citizen, a neighbour of a neighbour, a brother of a brother, those whose interests are indissolubly linked together. It is of importance to remark that the alternative to the plan now suggested is not the adoption of another perhaps equally, perhaps more, beneficent, but the continuance of ignorance, vice, and misery. Long enough to set its inefficiency beyond a question has that mode of Christianizing the people been tried, which consists in building places of worship and supporting stationary ministers. Such a remedy is wholly inadequate. It does not reach the disorder. Good as it is for certain objects, it leaves almost untouched the evils of which we have complained; while the very persons who most need the aid of the Christian minister, the greater part of the working classes of society, to whom of all others religion would prove a solace and a friend, these keep at a distance from the means of improvement, and pass their days in alternate labour, vice, and misery. We say, therefore, that such must be sought, or they will not be found. There must be a going forth into the highways and the hedges, into the moral wastes of our towns, and a compelling of the miserable dwellers there to come into the fold of Christ. This must be done; we must, as Jesus did, go about to seek and save that which is lost, or thousands of our countrymen, of our fellow-creatures, of our brethren, with their families and their descendants, will be left to brutalize in ignorance and vice-in themselves miserable, to their neighbourhoods a pest, to their country a dishonour, to Christians a disgrace. It may be thought that our Sunday-schools and our Mechanics' Institutions meet and remedy the evils of which we have complained. But what is the fact? Are the evils actually removed? Does not an increase of population bring an increase of crime? In truth, our schools keep at a distance from the evil almost as great as that at which our churches stand. And for our Mechanics' Institutions, the same may be said, with this in addition, that the instruction which they supply is not of the nature requiredis instruction which may teach men how to increase, but not how to use their means, how to controul the elements, but not how to controul their own passions. Something more is needed, and that something is of all other things the most important. Moral and religious aid the people need, and without it we fervently hope they will not long remain. Shall it be said, that an age which spent every passing year immense sums on the conversion of the Heathens, and provided intellectual food for all who chose to come and take thereof, left multitudes in that very country where these beneficent efforts originated, left multitudes in the very depths of moral and spiritual degradation? Alas! the reproach we have already incurred. It lies full and large upon us; how long? The Unitarian body will, we hope most ardently, do something to remove the foul spot. We speak not now of proselyting. The effort we call for is not only a home, but a moral or spiritual effort. We recommend no compromise with error, but solely the exhibition of the pure gospel of Christ. In the Christian armour we would have the soldier of Christ to go forth warring every where against moral and spiritual wickedness, that moral, spiritual, and domestic peace, may take the place of moral, spiritual, and domestic misery. Something has already been done by other denominations, but the effort actually made is insignificant compared with the existing evil. Glad, therefore, shall we be, if haply so pleasing a vision rises before our sight, to witness Unitarian Christians actively and generally engaged to bring about a moral regeneration among the irreligious poor; glad to see our missionaries, men of God, stationed in neighbourhoods where their aid is needed, and visiting the population from house to house, drawing them by the cords i of love to the God of mercy and the Saviour of the world. Meanwhile, every good man can do something. Without the means of doing good, the real Christian cannot be. The sphere in which he moves will supply him with ceaseless opportunities of promoting morality and religion. Let them be well improved. Let the missionary spirit, that is, the spirit of beneficence, the spirit of Christ Jesus, be in every professor of his name. Let each one do what he can. More is not required. O, if this advice were followed, how much would be done! A little good done in ten thousand places would prove a moral blessing, great as is the power of the nurturing rain descending in the smallest drops. Too many are kept from doing what they can, because unable to do what they would. But if all were to do what they could, the aggregate would far exceed the wishes of the most sanguine. And if we of these latter days are unable to kindle again the sun which, in the age of apostles and apostolic men, shone in full glory in the world, let us by uniting our several tapers strive to rival the milder and pleasing radiance of the starry host. Our duty is not to refuse a less, be cause unequal to a greater good, but to do what we can and leave the result with God. Our American brethren have set us a good example. They have appointed at least in one town a Christian minister to the poor, the neglected, the outcast. Abundant is the reward of his labours, abundant his own satisfaction therein, and the satisfaction of those who strengthen his hands in his truly beneficent and Christian undertaking. Soon may London and Manchester and Liverpool and Bristol be blessed with domestic Missionaries, labouring in a like spirit, and with like success, to those of Dr. Tuckerman, of Boston! THE FRENCH SECT OF SAINT SIMONITES AND THE "NEW CHRISTIANITY" OF ITS FOUNDER. Our interesting and enterprising neighbours across the channel are not content with overturning the Bourbon dynasty and terminating, it may be hoped for ever, the long reign of arbitrary misrule; they seem disposed to push bold and new principles in different directions, and inclined to carry out some to a length which may alarm the timid and stagger even the courageous reformer who has not been accustomed to consider the subjects of his attention, whether political or religious, with a mind altogether unfettered by former associations and prepossessions. Disenthralled as they are, it can hardly be expected that they will not run into some extravagances and excesses which the deliberate and cautious reformer of our more phlegmatic temperament may regret; but it may, nevertheless, be useful for us to watch the course which they take, wherever we see that which is worthy of imitatation to imbibe a portion of their spirit (and much there is both to admire and imitate); and if from any superior advantages which we have long enjoyed, our views are in some respects more correct than theirs, a more intimate acquaintance and mutual interchange of our respective opinions may be advantageous on both sides. We observe with pleasure, that in the midst of political contentions neither the absurdities and corruptions of the Catholic Church, nor the more prevailing and almost universal scepticism which has been the wretched alternative, have been able altogether to extinguish the strong natural bias of the human mind to religious feeling. With free political institutions, the trammels of bigotry and superstition must soon be broken through; those who have long felt their absurdity and insufficiency are alive to the importance of a purer and a better faith, and many are anxiously looking round to find a sure path for their feet. Religious liberty being established, we shall probably, ere long, see numerous sects arise, as different from any which have preceded as are the institutions which give them birth. One which seems disposed to take the lead is the subject of this notice, and some of its leading principles are well calculated to gain for it considerable attention. Already crowds of auditors,* nobles, deputies, persons of rank, consideration, and talent, flock to hear the eloquent expositors of this doctrine; some persons of considerable ability write in its support; one at least of the public journals strenuously advocates its principles; and there are some indications of its extending in the provinces. Founded as their principles are on the two greatest and best rules of human conduct, love to God and love to man, in the largest sense, we cannot but so far as these are well applied wish them God speed; this we may do without being considered to admit all the conclusions at which they arrive, or to sanction all the enthusiastic feelings in which they may indulge. They have caught a glimpse of the glorious light of eternal truth, but as yet they seem hardly to know whence it came; its animating spirit they feel; they seem to luxuriate in the enjoyment of the benevolent principle; but confounding the dark veil of Catholicism, by which to them Christianity has been so long obscured, with the pure and heavenly spirit which is its essence, they have discovered one of the brightest gems of the celestial gift, and call it an improvement of their own. An improvement it is, and no trifling one, on the selfish, exclusive principle which has too often assumed the form and usurped the claims of pure Christianity; but this needs not, nor admits of, any improvement in itself, however much its professors have fallen short of acting up to its principles. There is one singular feature in the proceedings of this sect, that although their leading object is the amelioration of the lower classes, they admit into their society only persons of some influence, either from their station or their talents. Before we enter on a view of their opinions, it may be well to furnish our readers with a slight sketch of the founder of the sect, abridged from a memoir drawn up by one of his followers. Five years since a philosopher died in poverty, abandoned and forgotten. Throughout a life of labour and sorrow, crossed by tempests, but devoted to the love of truth and the study of humanity, to the development of its moral laws, its progress and future condition, this man met only with derision and ingratitude; but he still persevered, establishing his principles, never foiled, never despairing, even to his latest sigh which he breathed out attended only by one faithful disciple, and two or three friends; and yet at the present moment, in the midst of parties, factions, thrones falling and fallen, there springs up a numerous and powerful school which acts and speaks only to spread the name, the doctrine, the words of Saint Simon. Surely so striking a fact demands attention. Who is this man who comes to life again after so obscure a death; whose doctrine developed and spread by an extensive proselytism threatens religion and politics with complete * The Messager des Chambres states, "On Sunday, 23rd November, nearly 3000 persons attended the meeting of the Saint Simonites, in their Hall in the Rue Faithant. M. Barrot, a young student, pronounced a very eloquent discourse on liberty and religion." revolution? What is this school, active, indefatigable, full of strong convictions, elevated talents, which, every day recruited and strengthened, writes, preaches, teaches, braves all the force of ridicule, returns the contempt it meets, and marches forth openly to the conquest of society? Claude Henry, Count de Saint Simon, was born at Paris in 1760. He was of the family of Saint Simons, on whom Louis XIII. showered his favours, and which, in the time of Louis XIV. and the Regent, had an illustrious representative, whose voluminous work proved him to be one of the distinguished writers of the age. Henry de Saint Simon was proud of his birth, and often referred to it. On one occasion he disclaims literary pretensions, and says, " I write as a gentleman, a descendant of the Counts of Vermandois, as heir to the pen of the Duke de Saint Simon." Again, elsewhere he says, "Whatever there is greatest in deeds or in sayings, has been done or said by gentlemen. Our ancestor, Charlemagne, Peter the Great, Frederic the Great, the Emperor Napoleon, were born gentlemen; and the thinkers of the highest order, Galileo, Bacon, Descartes, and Newton, were all gentlemen." There are few details of the infancy of Saint Simon. In one of his letters he begins the narrative of his life in 1777, when he entered on the military profession. Two years afterwards he went to America, and served under Bouille and Washington. To a youth full of enthusiasm, and who at the age of seventeen made his servant wake him every morning with the words, Rise, Count, you have great things to do," a new world and a revolution was an interesting spectacle. He conversed with Franklin, assisted at the emancipation of a great people by arms, and was from that moment convinced that the revolution of America indicated the commencement of a new political era, and would introduce important changes into the social order of Europe. He remained five years in America, proposed to the Mexican government a plan to unite the two seas, which met no encouragement, returned to France, and travelled in various parts of Europe, directing his attention to important and useful undertakings. He was not drawn into the vortex of the revolution, but remained calm; and, as he says, " thought of founding a grand establishment of industry, and a scientific school of perfection." Count Redern, a Prussian, joined him in this enterprise; but wanting the strong benevolent impulse of Saint Simon, soon relinquished it, and the latter turned his attention to science. Then he perceived the necessity of a new philosophical system, and conceived the plan of laying the foundation of the French school. After some years' intense study in France, he visited England, at the peace of Amiens, and afterwards Germany. In 1808 he published "L'Introduction aux Travaux Scientifiques du 19e siècle," an admirable work, but little known, only 100 copies having been printed to distribute among literary friends; in 1810 he published "Prospectus d'une Nouvelle Encyclopédie." In the dedication to his nephew, Victor de Saint Simon, an original enthusiasm appears, unequalled even in Diderot. In politics he first published, in 1814, a pamphlet, " De la Réorganization de la Société Européenne." New and striking views of historical facts distinguish this tract of 120 pages, which ends with the passage so often quoted by his school, -" The golden age is not behind but before us; it consists in the perfection of social order; our fathers have not seen it, our children will some day attain it, we must smooth the road for them." In 1815, in conjunction with M. Augustin Thierry, he brought out "Une Opinion sur les Mesures à prendre contre la Coalition de 1815." In this he urged his favourite position, that alliance with England was indispensable; that the English ought to be, from the similarity of their institutions, princi |