wilderness, that such a multitude of men could not subsist in the desert; so many could scarcely be supported in the most highly cultivated country. It is impossible that two millions of people could have wandered about here for the space of forty years. But why should he take so much trouble? Does any one maintain such absurdities? Either miracles were performed, manna and quails were sent, and the Israelites were nourished from heaven; or the whole account is a lie, unworthy of the trouble of attempting to support by any further proof. With the greatest propriety speaks Von Bohlen of the impossibility of a single man being the founder of so complete a hierarchical establishment, least of all the leader of a nomadic horde; and again, of the incredibility of a whole nation suffering itself to be tyrannized over in such a way. and led about in a desert during forty years, by a single individual. Certainly these are plain improbabilities, or rather utter impossibilities. But this very consideration is directly in favour of the accounts in the Bible, which are admissible solely on the representation which is therein given of them, namely that God was the agent who conducted all things, not Moses. This is the only ground on which the subject can be viewed so as to present a wellconnected whole, formed according to a judicious plan, and exhibiting nothing contradictory or incongruous. pp. 82-84. The whole matter is reduced to a point-the subject does not speak of philosophical speculation, of gradual developements of knowledge, but of REVELATION."-p. 85.

In concluding this brief notice of Dr. Drechster's publication, we cannot but congratulate the orthodox Christian world. as possessing so able, fearless, and acute an advocate. While, on the one hand, the extensive learning of the rationalist party, united with their laborious and indefatigable efforts as students, affords a strong presumption, that whatever the wit and knowledge of man can urge against the interpretation of Scripture as the revealed will of God, will not fail to be brought forward; on the other, we have no doubt that He, who promised that "the gates of hell should not prevail against his church," will raise up many a champion to maintain its cause; and that none of the Goliaths of Gath shall be permitted with impunity to "defy the armies of the living God.'

ART. VII.-Affaires de Rome, par M. F. DE LA MENNAIS. Bruxelles: Hauman, Cattoir & Co. 1837. pp. 441.

HOLDING, as we do, the Church of Rome to be a true though a greatly corrupted Church, we desire its reformation, not its destruction. Our prayers are not for its subversion, but for its return to primitive purity, and to the unity of the one Catholic Apostolic Church. That it must, sooner or later, yield itself to material modifications, or lose entirely its hold over the members of its communion, is, we think, beyond all doubt. The peculiar combination of spiritual and political power possessed by the Head of the Romish Church at its central seatthe singular complication formed by the relations which the portions of this Church in other countries sustain respectively towards the government and political institutions of each, and in common towards the court of Rome-and the spirit of political agitation and change which is everywhere at work, are certainly ground enough for our assertion. That the Romish Church will be affected by these influences cannot be doubted; and whether or not it will take the direction our wishes have indicated, is a profoundly interesting problem. The influence our institutions will have upon the Romish communion in this country, is a curious speculation but it is not yet time to speak with any confidence. In Ireland a new spirit has certainly been awakened, the hopeful indications of which we have watched with intense interest; and we shall take an early opportunity to bring the subject before our readers. At present our purpose is to give a brief view of the contents of the work named at the head of this article, which relates more particularly to the condition of the Papal See, and to the Romish Church on the continent of Europe.

Many of our readers have probably seen M. de la Mennais's Paroles d'un Croyant-" Words of a Believer," of which a translation was published in this country about three years ago. That book created a prodigious sensation in Europe-more than a hundred thousand copies having been sold in a short time. The work before us, on the Affairs of Rome, was published not long since at Brussels. We learn, by recent intelligence, that its circulation has been prohibited in Prussia, and we believe also in some other states. It contains an exposition of the views of the author and his associates, and exhibits some interesting facts respecting the spirit and policy which presides at the Vatican.

M. de la Mennais, in his political opinions, was formerly an

ultra-monarchist, and supporter of the principles of absolutism. In regard to religion, he was in favour of a state establishment; yet at the same time he held the doctrines commonly called in France ultramontane, denying the freedom of the Gallican Church, and asserting for the Pope an absolute and supreme authority in France in all spiritual matters. Of these opinions

he was, during the reign of Charles the Tenth, the ardent and powerful advocate. Subsequently his views underwent in some respects a material change. He abandoned his old political opinions, embracing to the full extent, those denominated liberal. In matters of religion, however, he still continued to reject the Gallican opinions, and adhered to the doctrines of the Holy See, acknowledging the supremacy of the Pope, demanding the entire separation of the Church from the State, and protesting against the right of government to have a voice in the appointment of bishops, or to interfere in any way in religious affairs.

For the exposition and extension of these views, M. de la Mennais and his friends, towards the end of the year 1830, formed an association at Paris, under the title of The General Agency for the Defence of Religious Liberty. Besides several special works which were put out under the auspices of this association, they commenced a journal called L'Avenir (The Future), of which M. de la Mennais and several other able and distinguished personages were editors.

The principles of this association were, however, disapproved by the Pope, Gregory the Sixteenth, and disavowed by many of the French clergy. Near the beginning of the year 1832, the Abbé de la Mennais and two of his associates went to Rome, in the hope of explaining their objects to the satisfaction of the Pope, and securing his sanction for the continuance of their journal. His Holiness, however, refused to listen to them on this subject, and the journal was discontinued. Subsequently appeared the Paroles d'un Croyant : for which the author was at first silenced, and afterwards excommunicated.

Of M. de la Mennais and his way of life, from that time to the publication of his work on the Affairs of Rome, we are not able to give our readers any information beyond what may be gathered from the volume before us. In this he adverts to the solicitations he had for a long time received to publish certain pieces respecting his relations with the Papal See in the matter of the Avenir; and thinks that the time has now come in which he may with propriety yield to them. He has accordingly given to the world the work under consideration,

which may be divided into two parts, the first consisting of two memoirs addressed to the Pope, with an introductory account of his journey to Rome, and some correspondence connected with it the second, containing a treatise entitled the "Evils of the Church and of Society, with the means of Remedy." There is, also an appendix of documents-pieces justificatives-consisting of Papal decrees, letters, &c.

In explaining the purpose and motive of his journey to Rome, M. de la Mennais remarks concerning the Avenir, that:

"The founders of this journal, and the authors of the works connected with it, were, indeed, personally of little importance; but the questions treated by them were of the greatest moment, for they embraced at once religion and politics in their mutual connexion. Convinced that the freedom to which Christian nations aspire, and which certainly is destined to become the basis of civil society, far from being opposed to Christianity, is nothing but a direct consequence, a necessary developement of it, they believed that they might serve the cause of humanity-suffering under its own struggles and the resistance it encountered-by endeavouring to recall to its primitive source the sentiment, everywhere at work, which urges the nations to emancipate themselves. But it is not enough to overthrow oppressors: others will forever spring up, unless the principle itself of opression is destroyed, or at least greatly overpowered, and in place of causes of evil, be put an efficacious cause of good. Now, all the causes of evil are included in excessive self-love, as every cause of good is in the love of our neighbour and in the devotion which that love inspires. No form of government-how. ever far from indifference on the subject-can of itself satisfy the people or remedy their evil. The sole, the universal remedy God has provided in the evangelical law, destined to unite mankind in fraternal affection, which leads all to live in each, and each in all. True Liberty and the Christian spirit are inseparable. He who loves not his brother as himself, whatever may be his speculative opinions, carries in himself the germe of tyranny, and consequently of servitude. Thus the desire for liberty, now-a-days so universal and so energetic, is, in our eyes, a decisive proof that Christianity, far from being enfeebled, has more true power than ever. Leaving the surface of society, it has gone down into its depths, and there, in silence, it is accomplishing the work which has just commenced.

"The Avenir still proposed, however, to defend the constitution of the Roman Catholic Church, languishing, and persecuted by the very powers that affect to declare themselves its protectors. We thought the Church ought to extend its almost dry roots into the heart of humanity itself, and draw from thence anew the moisture it needed; and that, by uniting its own cause to that of the people, it might recover its lost vigour, and give form and impulse to the

social movement, by impressing upon it that religious character which, naturally bound up with all the elevated instincts of man, is also a force, a power, and that of the strongest kind."—pp. 7, 8.

It can be no matter for wonder that the holders of such views found themselves unsupported and unrecognized by the Church whose influence they sought in this way to advance. United as the policy of the Vatican has ever been to the cause of political absolutism, and complicated as the Romish hierarchy almost everywhere is with the ancient order of things, nothing was more natural than to repudiate those who would bind up the destinies of Rome with the fate of political liberalism: -non tali auxilio nec defensoribus istis. Accordingly, says M. de la Mennais :

"Facts soon showed how completely the conductors of the Avenir were deluded in the hope that the Catholic hierarchy would feel the necessity of allying itself with the people for the conquest of their common liberty. Multitudes of protests against this foolish and pernicious idea, and of obstacles to its execution, arose on all sides. The detail of them might be instructive, but would carry us too far. It was necessary to get free of a position every day becoming equivocal and more difficult. For, not contented with doing us injury by the expression of their own opinions, by intrigue and calumny, they gave out rumours as of utterances from Rome; but so vague in their tenour, that it was impossible to tell what was true and what false in these reports, which were propagated with a zeal piously indefatigable."-p. 11.

If at this period the writers of the Avenir could have had any positive assurance that their labours were disapproved at Rome, M. de la Mennais declares they would instantly have abandoned them. In proof of their sincerity, they resolved on seeking an audience of the Pope, and in the mean time suspended the publication of the journal until the disposition of his Holiness should be ascertained. M. de la Mennais and his companions accordingly proceeded to Rome. We have not space to notice the observations which our author made on his journey respecting the social and religious condition of several portions of Italy-though they are conceived in a vein of choice meditation, and often instinct with the finest poetic spirit. Diplomatic communications from Prussia, Austria, and Russia had preceded the Abbé and his associates, urging the Pope to pronounce against these "audacious revolutionists, these impious seducers of the people, who were stirring up revolt in the name of religion.' To the same end was the influence of the French government also exerted, seconded, in this respect, by the Carlist party, at the head of which were the Cardinals de

NO. III.-VOL. II.

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