He perceived in the signs of the times the approach of struggles, and he thought it well that the friends of liberal principles, on whose fellowship he could safely count, should be strengthened by more frequent intercourse, and by the interchange of their thoughts on passing events and their bearing on civil and religious liberty.-The rules of the Club were simple, aiming chiefly to secure to the members frequent meetings of a social kind and on an inexpensive plan, and prescribed that at each meeting an essay should be read "on some subject connected with Nonconformity." Each member presided in his turn, and was directed to give verbatim three standing toasts:-1, The Memory of the Two Thousand; 2, John Milton; and 3, Civil and Religious Liberty all the World over. The only members present at the formation of the Club were Mr. Aspland, Mr. Edgar Taylor, Rev. W. J. Fox, Mr. (now Sergeant) T. N. Talfourd and Mr. C. Richmond. The other original members were, Mr. (now Dr.) John Bowring, Dr. Morell, Dr. Thomas Rees, Mr. Richard Taylor, Mr. Smallfield, Mr. John Taylor and Mr. Samuel Parkes. They were afterwards joined, amongst others, by Dr. Barclay, Mr. M. D. Hill, Dr. Southwood Smith, Mr. Joseph Parkes, Rev. H. Acton, Rev. J. E. Bicheno, Mr. George Dyer, Dr. John Jones, Mr. Edward Taylor, Rev. D. Davison, Rev. J. Scott Porter, Rev. G. Roberts, Rev. John Coates, Rev. B. Mardon, Mr. James Yates, Mr. E. W. Field, Rev. E. Chapman, Rev. Geo. Kenrick, Rev. E. Tagart, Mr. Alderman Lawrence, Rev. Thomas Madge, Mr. H. C. Robinson, Mr. H. B. Fearon, Mr. Benj. Wood, M.P., Mr. John Dillon; and as honorary members, by Rev. W. Hincks, Rev. John Kenrick, Mr. (now Sir) Charles A. Elton and Mr. Walter Wilson. The formation of this Club was a very successful experiment. It furnished a friendly meetingplace for men well qualified by their principles and accomplishments to improve and adorn the social hour, and, as will be hereafter mentioned, it led to one or two not unimportant practical results. During the sitting of Parliament, Liberal Members of the House of Commons and distinguished foreigners were occasionally invited guests, and sometimes the discussions that ensued were interesting and important. For several years, in accordance with the original plan, essays were read by the members, and most of these were subsequently printed in the Monthly Repository. A list of the writers and their subjects is now subjoined. The series began, under the general title of "The Nonconformist," in Vol. XIII., and were stated to be the production of "gentlemen who had associated to promote inquiry into the literature and history of the Nonconformists."

1. Mr. Aspland-"A Vindication of the Two Thousand Ejected Ministers."

2. Dr. Bowring-"The Opinions of the Puritans respecting Civil and Religious Liberty."

3. Mr. W. J. Fox-"On the Conduct of the Quakers as distinguished from that of other Nonconformists in the Reign of Charles II."

4. Mr. S. Parkes-"On the General Prevalence of Superstition." 5. Dr. Thomas Rees-" Faustus Socinus and Francis David." 6. Mr. Richmond-"The Cause of Nonconformity as connected with the Interests of General Literature."

7. Mr. Smallfield-"The Principles and Conduct of the Baptists respecting Civil and Religious Liberty."

8. Mr. Talfourd-"The Intolerance of the Dissenters usually denominated Orthodox,' as compared with that of the Established Churches."

9. Mr. Edgar Taylor-" Memoir of Wetstein."

10. Mr. Richard Taylor-" On High-church Infidels."

11. Dr. Bowring-" Sketch of the History and Literature of the Spanish Jews."

12. Mr. Aspland-"The Corporation and Test Acts."

13. Mr. W. J. Fox-" The controverted Clause in the 20th Article of the Church of England."

14. Mr. S. Parkes-" Life and Character of Hugh Peters, Chaplain to Oliver Cromwell and the Parliament."

15. Dr. T. Rees-"The Sentiments of the early Continental Reformers respecting Religious Liberty."

16. Mr. Talfourd-"The supposed Affinity of the Poetical Faculties with Arbitrary Power and Superstitious Faith."

17. Mr. Richmond-"On the Patronage of Religion by the Civil Power."

18. Mr. Edward Taylor-"On Mahometanism: its Church Establishment and Treatment of Nonconformists, particularly the Wahabites."

19. Dr. Bowring-" Ultra-Catholicism in France."

20. Mr. Aspland-"Inquiry into the Operation of Mr. Brougham's Education Bill as far as regards Protestant Dissenters."

21. Mr. Richard Taylor-" Inquiry respecting Private Property and the Authority and Perpetuity of the Apostolic Institution of a Community of Goods."

22. Mr. M. D. Hill-" On Freedom in Matters of Opinion." 23. Mr. Hincks-"The Old Crab-stock of Nonconformity."

24. Dr. T. Rees-"The Attempts that were made for the Reformation of Religion in Italy in the Seventeenth Century."

25. Mr. Richmond-"The existing Disabilities and Inconveniences which attach to Dissent from the Church of England."

26. Dr. Southwood Smith-" Plan of an Institution for acquiring and communicating an accurate Knowledge of the Scriptures without Expense."

27. Mr. Edgar Taylor-" Mahometan Influence on Christian Literature and Opinions."

28. Mr. Acton "On the Maxim, that Christianity is Part and Parcel of the Law of the Land."

29. Mr. Walter Wilson-" On the Causes of the Decline of Nonconformity."

30. Mr. Richard Taylor-" On Religious Prosecutions."

31. Dr. Bowring-"State of Religion in Sweden."

32. Mr. Mardon-"The Principle of Subscription to Human Formularies of Faith."

CRITICAL NOTICES.

Christ the Spirit of Christianity: a Discourse. By A. J. Morris, Holloway. Hamilton, Adams and Co. 1849.

MR. MORRIS is, we believe, one of those scholarly and liberal ministers of the Independent denomination, whose number is happily on the increase. He is understood to have been the author of a remarkably able article in the Eclectic Review some years back, on the Liverpool Unitarian Controversy, in which, without at all compromising his own orthodoxy, he gave, as matter of simple justice, the palm of victory to the Unitarian champions over the thirteen clergymen.

The contents of the discourse before us are expressed by the title. That the personal character of Christ is Christianity, is no new topic to the readers of the Christian Reformer; but it is less frequently enlarged upon by Trinitarian preachers than by Unitarians. It is curious, yet it is the fact, that the latter "preach Christ" (in this literal sense) more assiduously than the former. Orthodox theologians preach Christ more as a "scheme" than as a person and a life. But there is no reason why they may not do both. Those with whom the "scheme" is not the sum and substance of the gospel, may find higher delight in the personal attributes of Christianity as flowing from the Saviour's character and actions, without relinquishing their scheme of salvation. And the highest minds among the Independents are now experiencing this change for the better. The "scheme" is not with them the beginning and the end of Christianity. The five points do not come in each of their sermons. Unless for fear of the deacons, they would probably come still less often. Practical Christianity, as exhibited in the person of Christ-his human person-is the staple of such men's preaching. The humanity of Christ is thus virtually the great rallying-point for earnest-hearted Christians. Curious, but true! and a happy sign wherever beheld. "Christ, the living Saviour" (in the words of Mr. Morris), "the manifested Son of God, is the essential spirit of the new and perfect dispensation; the real personal Messiah reveals, embodies and dispenses the gospel."

The preacher clears his way by a sound criticism on the letter and spirit contrasted by Paul:

"An opinion, once common, must therefore be rejected. Some still talk of 'letter,' and 'spirit,' in a way which has no sanction here. The letter' with them is the literal meaning of a text, the 'spirit' is its symbolic meaning. And, as the spirit' possesses an evident superiority to the letter,' they fly away into the region of secret senses, and hidden doctrines, find types where there is nothing typical, and allegories where there is nothing allegorical; make Genesis more evangelical than the Epistle to the Romans, discover in Leviticus far more gospel than in the Epistle to the Hebrews; mistaking lawful criticism for legal Christianity, they look upon the exercise of a sober judgment as a proof of a depraved taste, and forget that diseased, as well as very powerful eyes, may see more than others. It is not the obvious meaning, and the secret meaning, that are intended by letter' and 'spirit,' nor two meanings at all of Christianity, nor two meanings of any thing, or things; but the two systems of Moses and of Christ. Nor will it do to apply the term 'spirit' here to the law, understanding it of the truths which were represented by its cumbrous ceremonial, and give it as the statement of the text, that Christ was the object, cause, and principle, of Judaism. That is an important truth, and one of which we shall have to speak presently, but it cannot be received as the interpretation of the text. Judaism had a spirit unquestionably; but Paul never calls it 'spirit,' but only 'letter.' In this chapter there is an obvious application of 'letter' and 'spirit' to the two economies. After his first reference to these he never loses sight of them, but draws, in various particulars, a striking contrast between them. So that you have a distinct application of certain terms to certain things, and a continuous treatment of those things, thus designated. Christ and Moses, letter' and

'spirit,' are the contrasted objects throughout the chapter. The law was obscure, men under it looked through a 'vail;' but the gospel is plain, open, and free, as dealing with the substance, the reality, of divine and gracious things, and men under it look with 'unvailed face.' Its distinctive excellence, and that which gives to it all its vitality and power, is that it is the dispensation of the Saviour himself, who has come, taught, suffered, died, risen, and entered heaven. Having his personal perfections, history, and work, there is no longer avail;' we have direct access to all holy truth, a full view of the glorious realities of God. Christ is the 'spirit,' the gospel, and therefore does it know no concealment or restriction; and as we contemplate him, we are transformed by the influence of his image, love, and law; and through the unvailed vision of his glory, are changed from glory to glory."-Pp. 6, 7.

He then proceeds, in illustration of his subject, to shew (1) that Christianity is a Spirit; (2) that Christianity is a Personal Spirit; and (3) that Christianity is a Personal Spirit of Liberty. The following passage, from the second division, will shew how far this discourse resembles, and how far it falls below, the development of the same subject in the hands of such a man as Channing.

"Jesus Christ is the Spirit of Christianity, as he is the personal representation of its truths. Jesus Christ,' it has been beautifully said, 'is our gospel.' It is true not only that the gospel is the gospel of Christ, but that it is Christ. It shines in him as in a mirror, it lives in him as in a body. Is there one principle of true grace that Christ's experience and history do not involve? In him was life, and the life was the light of men.' Is God the prime idea of all religion? The quenchless craving of men is met- He that hath seen me hath seen the Father, and how sayest thou, then, Show us the Father? Is the moral character of God as important as his existence? Behold the image of the invisible God'―and as 'he goes about doing good,' having no scorn but for the hypocritical and proud, and only tenderness and tears for the penitent and oppressed, bringing reproaches on himself for nothing but his compassion, pointing to one sinner with 'she loved much,' and addressing another with neither do I condemn thee,' remember that he is 'merciful only as the Father which is in heaven is merciful.' Is re-union with God the great need of degraded humanity? What can we see in his assumption of our flesh but a type, as well as a means, of the restored fellowship of the children of men with the living God? Do we want law? Walk even as he walked.' Do we die? Christ, the first fruits of them that slept.' Are we sighing for immortality? This is the true God and eternal life.' Does the mystery perplex us of evil and good? Looking unto Jesus, who for the joy that was set before him endured the cross, despising the shame, and is now set down at the right hand of God.' It became him for whom are all things and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through suffering.' If these great principles give reality and power to the gospel, seeing that they are all found in Christ, graven on his person and history by the finger of God, exist in him in their clearest form and directest evidence, is it not a simple truth, that the Lord is that Spirit'?"-Pp. 13, 14.

The author is evidently fettered, rather than aided here, by his orthodoxy, in the development of the great idea that Jesus is "the personal representative of the truths of Christianity."

The following extract from the 3rd head is more in the spirit of Channing, who, we doubt not, is a favourite with the author:

"The genius of a spiritual life is to be free. The law,' says Paul, in one of his deep, suggestive utterances, 'was not made for a righteous man, but for the lawless and disobedient.' Its prime function is not to give holy life, nor to regulate it; but to restrain the wickedness of men who have it not. The more spiritual men are, the less do they require external regulations. Holy angels have no verbal moral laws, no 'ten commandments;' they are, in the highest sense, a law unto themselves;' and the more we resemble them, the less regard we shall need to pay to either rewards or punishments, and the less necessity shall we feel for specific rules. Now one of the most striking features of Christianity is, its comparative freedom from authoritative regulations. It is a 'law

'a

of liberty,' in the sense of leaving us at liberty upon many points, as well as in other senses. Here is one contrast with Judaism. That was 'bondage'-'a yoke not able to be borne'-' touch not, taste not, handle not,' were its injunctions on every hand-sacrifices, purifications without end-it was indeed carnal commandment,' and under it, men were like minors, under tutors and governors. But now we are no more so. The time appointed of the Father has come. We are, to change the illustration, not slaves but children. The whole system of wearisome enactments has passed away, and having the 'spirit' of a perfect truth, and the power of a personal influence, moral excellence is the requirement, not ceremonial exactness. But even the law, under which we are to Christ, is given in a liberal and generous manner. The rules-where there are rules-breathe the new temper of the time. We have no decalogue in formal order. You may find all its precepts but one-but not together. The only statement of all, is the two principles of all-love to God and man. And each, when given, is given as a spirit, not a letter-a rule of heart, and not of action only. We have no system of regulations like that which governed the social and ceremonial matters of the Jews. Though churches are manifestly Christ's institutions, there is no direct command to join them, it being left to the strong dictate of social Christianity; and no direction as to how the junction should take place, it being left to the prudent judgment of different societies. Though baptism is clearly Christ's appointment, the precision that marked the, in some respects, corresponding law of circumcision is wanted here, and all we are told is to baptize. And though the Lord's supper is his own ordinance, we seek in vain for the particularity that characterized the like service of the paschal supper, and are only told to 'do' it. If you ask the reason of this, the answer is in our text, Where the spirit of the Lord is, there is liberty.' Where the heart is right, the mind enlightened, and the conscience strong, precise directions may be dispensed with. You do not need to fetter a loving child with the rules you lay upon a hireling. The inward realities of the gospel require not the outward formalities of the law.

"The gospel is spiritual in its form, because it is spiritual in its power. In the following verse a sublime truth is set before us, And we all with open face, beholding as in a glass,' or mirror, 'the glory of the Lord, are changed from glory to glory, even as by the Spirit of the Lord;' or, the Lord the Spirit.' This is the liberty of the gospel. It is holiness. There is no freedom in sinning, it is bondage: as there is no faith in error, it is unbelief. If we are free as to much of formal law, and as to nearly all of ceremonial, it is because provision is made for our being free from the captivity of transgression. The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death'— only the Spirit can do this. The letter may keep sin down, but the spirit turns it out. The letter may suppress its manifestations; the spirit takes away its power. The letter may make us afraid to do it; the spirit makes us dislike to have it. The letter may adorn sepulchres; the spirit only can raise the dead. And is not that liberty, when we are free to serve God in the gospel of his Son; free to have access to him, not with straitened souls, but with the spirit of adoption; free to run the way of his commandments, because, 'enlarged in heart?' 'God hath not given to us the spirit of fear, but of power, of love, and a sound mind. This is liberty, to liberate the man, to unloose the heart, to break the bonds of sensuality, dread, and sin; all other liberties are mere outside, superficial things. To free man as a body, as a proprietor, as a citizen, what is it all, if he be left bound' as a soul? He is the slave whose will is in fetters; and nothing but the spirit, the Lord, can set that free. Glorious redemption! which restores the everlasting elements of our nature, its central powers, to God, and righteousness, and truth! Mighty Redeemer! who works this greatest of all emancipations of man-his emancipation from cherished habits, and loved lusts, not against him, but by him! Blessed freemen, though in bondage, whom the Lord makes free! When he gently smites us, as his angel smote Peter slumbering in his chains, we rise up quickly, our fetters fall away, and we 'follow' him, though in the greatness of our first surprise and joy, like him, we 'wist not' that it is true which was done unto us, but fancy it a vision.' Now this liberty, though not in its essence, yet in its form and fulness, is a peculiarity of the gospel. Good men of old could rejoice in the divine favour and the divine likeness; but they had not so large an experience of them as is possible to us.