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theatre, its subterraneous church, &c. with double interest.

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side, and the Grimsel, Furca, Lucern, &c. on the others. I believe I told you that I saw a similar model of the centre of Switzerland, at Lucern, by general Pfyffer.

I forgot to say that the king of the Netherlands has begun to appoint the ministers to the Protestant churches, when they are vacant; because The next object I must mention is the Cathedral, the dissensions and animosities occasioned by the a fine, spacious, unadorned building, with benches elections threw the towns into confusion. This only (like all the Reformed churches,) and the right the king has just claimed, as I am informed, names of each proprietor pasted on the back of without asking any one's leave. Our king's pre-his seat. It contains the tomb of Henry Duc de rogative of nominating bishops and deans was Rohan the chief of the Protestant party in France, derived from a different source. The Reforma- at the beginning of the seventeenth century. In tion placed it in his hands when the supremacy of the time of the Romans, a temple of the sun stood Rome was disavowed. But the chapters of ca- on the spot. The noble reformers and divines of thedrals, I suppose, originally lost the choice from Geneva who had preached there two or three similar mischiefs. Popular elections in the church centuries back, came forcibly to my recollection, are the worst of all evils. In England all these as I walked through the solemn aisles-Farell— appointments pass through the hands of the known Viret-Calvin-Beza-Turretin, &c. For after and responsible ministers of the crown, which se- all, it is not the buildings but the men who filled cures many of the ends of a free election without them, and preached the Gospel of Christ to a lost its attendant inconveniences. May the grace of world, which gives the real interest, and excites God descend on our happy country, and sway the warmest and most grateful associations of public opinion more and more on matters of reli- thought in such visits. gion; and our sees will be proportionally adorned with primitive and appostolical pastors.

I visited after this the public library of fifty thousand volumes, which is open to all the city. It I observe everywhere a certain jealousy of is curious to learn that haberdashers, tailors, watchEngland in the breasts of the people abroad, and makers, pastry-cooks, carpenters, porters, journeyeven of some good people. This feeling probably men, citizens of every class flock every Tuesday would not exist to the degree it does, if English to receive or change their books-four hundred travellers conducted themselves with sound judg-persons of the common people on an average; ment, discretion, and Christian affection. Even and that they take out, not merely books of amusenow there are many thousand continental Chris-ment, but of history, philosophy, theology. Actians who feel and express the sincerest love and cordingly most persons here are savans. Indeed, the strongest attachment to their British brethren. ever since the period of the Reformation, the sciStill I shall need much prudence in managing the ences, the arts, and industry have flourished here translation of Scott, and obtaining an entrance exceedingly. There is no city in Europe which has for it amongst the great body of Protestants all produced so great a number of illustrious writers, over the continent who speak or read French-in proportion to its population; there is none for my object is nothing less. The English and French languages divide the civilized world. I see clearly that the project could only be safely trusted to private hands; a public society would not only spoil the work as a literary performance, but excite additional distrust and suspicion under the present circumstances of the continent.

Saturday evening, nine o'clock, October 4.-I have had a very long, interesting, and instructive day. I have been out ten hours visiting the town. The views from Geneva-for here I must begin my story—are most beautiful. From the fortifications, you behold on all sides a fruitful and variegated country; with the Alps and nearer foreground of mountains covered with snow. I sat for a minute on a bench, about three o'clock, just out of the town, and I could not help quite breaking out into exclamations of surprise at the enchanting prospect around me. I took a boat afterwards, and rowed (for the last time) on this lovely lake. I was more delighted, if possible, than ever. But I must really cease to talk of my impressions of Swiss scenery. I am, perhaps, more enthusiastic on this subject just now, because I have seen to-day an admirable model of the greater part of my Swiss tour. It was twentysix feet long by eighteen. The scale was small, Mont Blanc being only eleven inches high, instead of fifteen thousand five hundred and thirty feet; but it was quite sufficient to recal all my feelings of pleasure. It included Generac one

where ease and independence have so much reigned; and where knowledge has been so generally diffused. Even now extraodinary care is paid to education; and though its incorporation with France for sixteen years must, in various ways, have been injurious to it, yet it retains still the habits of a small and free town. The effect of all this on real religion and on the moral habits of the people; especially since the infection of infidel principles has tainted it; cannot be doubted-the pride of half-learning is a most dangerous thing in every view, and most of all as it respects a real submission of the understanding and heart to the doctrines and grace of the Gospel.-I speak of course generally.

Amongst the curiosities of the library, I give the first place to Calvin's sermons and letters, which I venerated, though I could not decipher his hand-writing-it is the most perplexed of any I have seen; that of Farell and Viret, his fellowreformers, is much more intelligible. I forgot to say that I saw the spot where these reformers first preached at Geneva. A letter of our Sir Isaac Newton pleased me in another view. There were collections also of the letters of Beza and Bullinger. A volume of St. Austin's homilies, on papyrus, of the sixth century, was curious. A copy of Cicero de Officiis, printed at Mentz, in 1465, just after the invention of printing, had a notice at the end, boasting that the work had not been done with the pen, nor with ink, but accomplished by a certain magnificent art newly discovered. What

was abolished about a hundred years since, by the council of state, in consequence of the vehement disputes of the pastors amongst themselves; that the catechism was set aside in 1788; and that the Règlement followed in 1817.

immense progress has that art since made-what fession, which resembles our thirty-nine articles, an engine of good and of evil is the press become in every free state! A noble copy of the vulgate of the eighth century contained the disputed passage, 1 John v. 8, 9. A book of Philip le Bel, of the year 1314, was on boards of wood, covered with black wax, and written with a stylus or iron pen.

Let me now mention some of the persons whom I have seen to-day. I have been introduced to several of the professors and pastors. One allowed me to talk with him freely. He was complaining of the new dissidents from the national Genevese church. I told him, the only way to keep a church united was to preach plainly and simply the Gospel of Christ; that if this was not done at Geneva, the dissensions would increase more and more. He replied, that during the last century, Voltaire was read by every shop-boy; and that the clergy, to keep the people Christians, confined themselves to moral topics merely; now, however, the clergy were beginning to preach the Gospel, because the times required it. I observed upon this, that the Gospel was the same in every age, and that truth and duty, not fashion, were the rule of a minister's conduct. I added, that though I did not myself, in every particular, agree with Calvin, yet on the points of the proper and supreme deity of Christ, the propitiation of his death, the fall of man, justification by faith, the influences of the Holy Spirit, and good works as the fruit of faith, I fully accorded with him; and that the first men in the Universities of Oxford and Cambridge, and all the English clergy (twelve thousand or more in number,) agreed with me in the main as to these doctrines, though many would, undoubtedly, differ from me as to the particular manner of preaching and applying them. He received all I said with perfect good temper.

At twelve o'clock I went to the hospital, and heard an excellent sermon from an English clergyman. It did me good. The matter of it was as much superior to that which I had heard earlier in the morning, as the manner, composition, and delivery, were inferior. The contrast was striking; the French sermon, able, well-arranged, forcible-delivered with the whole soul of the preacher; the English, feeble, unimpressive-delivered with the indifference of a school-boy. I am far from supposing my fellow-countryman was aware of this; indeed I am persuaded he was not; but I state the impression as it was made on my mind at the time. The minister of the Gospel has not only to deliver certain truths, but to deliver them with solemnity, the earnestness, the affection, the force necessary to arrest the consciences and touch the hearts of men. Sermons carelessly or tamely delivered will never arouse a sleeping world.

At two o'clock, I attended another of the pastors-a pleasing sermon, on the omniscience and omnipresence of God; nothing contrary to sound doctrine-rather agreeable to it. Thus far, then, have I gone in my sixteenth silent Sunday. My dear family arrived, as I hope, at Dijon from Lyon, last night; there I shall rejoice to meet them on Tuesday, that we may proceed on to Paris together, and return to dear, dear England,

Sunday evening, 10 o'clock.-I have spent a most delightful evening at one of the professors' of the University. We had family devotion.— During the course of it arrived a French ProtestI have not time to-night (for it is half-past ten) ant minister, from the Cevennes Mountains, in to tell you of several other interviews; I will the department of the Garde, remarkable as the only say, I sat an hour in the evening with my retreat of the Protestants in the end of the sevenfriend from Hamburgh, who delighted me with an teenth and the beginning of the eighteenth cenaccount of the revival of religion at that place-an tury, during the persecution of Louis XIV. Our impression made in the town-numbers coverted host, when he had ended his own prayer, asked -several young ministers raised up. My heart his new guest to pray, and then me; so that was rejoiced. The Gospel, wherever it is truly preached, is still "the power of God to salvation." Let us pray more fervently for the attendant grace of the Holy Spirit, and ministers will not be wanting to preach, nor congregations to hear and receive this blessed revelation of mercy.

a minister of the Swiss, French, and English churches, prayed in succession. I trust it was truly in the spirit of what our creed calls, "The communion of saints." We had then an hour, and a half of most edifying conversation-quite delightful. The French minister complained loudSunday afternoon, three o'clock, Oct. 5.-I went ly of the indiscretion of friends in England, in adthis morning at ten, to hear a celebrated preacher dressing, a few years ago, circular letters to the of this town. I was grieved. Talent mis-employ- Protestant ministers of La Garde, to inquire ed, zeal wasted, arguments false or insufficient whether they were persecuted, &c. The Préfet all fundamentally wrong. A sermon on affliction, leaving out almost all the main topics, and grossly mistaking others. The church was full-congregation attentive-delivery good-matter ably arranged-all right, except the entire doctrine of the discourse. This was far more deficiently and erroneously treated than in the Catholic sermons at Martigny and Lyon. A Socinian might have preached it. After the sermon, I had a conference with a pious, amiable, aged minister, who mourns over the state of religion here, and prays and hopes for a gradual improvement in the body of pastors. He tells me, that subscription to the Helvetic con

of his department was extremely angry, and asked, what the English would have said if French priests had sent circular letters to the Catholics of Ireland, with similar inquiries?

He told me a circumstance that is very interesting: at the revocation of the Edict of Nantes, in 1685, when Louis XIV persecuted the Protestants of the Cevennes with his Dragonnades, he pulled down their churches to build forts: and now within a few years, (since Bonaparte gave liberty to the Protestants) some of these forts have been destroyed, in return, to build churches. Surely a retributive Providence rules the world

and is at times visibly apparent; persecution, mental, yet it is confessedly found in the Holy especially, seems to be visited and avenged by the Scriptures, and is avowed and expounded in most righteous dispensations of the Most High. This of the Protestant confessions. The Seventeenth French minister from the sequestered mountains Article of the English church is expressly on this of Cevennes charmed me-such piety, talent, viva- topic. As to the other three prohibited doctrines, city, simplicity, joined with an original creative I would ask, What is the great mystery of godligenius, that he quite arrested me. He has left ness, but "God manifest in the flesh?" What that same sort of powerful impression on my mind, the great proclamation of the Gospel itself, but which my dear friends, the French minister at that "God is in Christ, reconciling the world unto Franckfort, and M. Wyttenbach at Bern, in dif- himself?" What the great charge brought against ferent ways, did. But I must absolutely close-the human race, but that "all have sinned and the coach starts at half-past four in the morning. Adieu.

come short of the glory of God," that "by one man sin entered into the world," that we " are all by nature children of wrath," and that it is

Monday morning, half-past four.-At Geneva still, just going off for Dijon. Farewell Switzer-"God that worketh in us to will and to do of his land! Morning cold, dark, and miserable.

Yours affectionately,

D. W.

NOTICE ON THE REGLEMENT OF GENEVA.

This Règlement of the church of Geneva, which was issued in may 1817, and which prohibits the clergy from inculcating fully and explicitly the divinity of Christ, original sin, grace, and predestination, is one of the most afflictive circumstances which has occurred in any Protestant church since the reformation. The open persecution at Lausanne I have already ventured to notice with the indignation which I conceive it merits. There, however, the great articles of Christian truth are not directly attacked. The doctrine of the church remains untouched-the confession, the liturgy, the other formularies of the Reformation survive. The sword of intolerance is, indeed, absurdly and wickedly drawn against those who infringe on the ecclesiastical discipline of the canton. But the true faith may be preached without interruption within the pale of that establishment. No doctrines are there proscribed. But at Geneva, persecution is united with an open departure in the church itself, from the first principles of the Gospel; the very foundations of Christianity are dug up the wells of salvation corrupted and poisoned.

A labored apology for the Règlement has been attempted by M. Simond, in his late acute and able work on Switzerland. He does not, indeed, scruple to regret that it was issued; but the main purport of his remarks is to show, that it was necessary to preserve the peace of the church, and that the ministers of Geneva have done right in not prolonging fruitless debates after fourteen centuries of contention.

This apology is exactly agreeable to the indifference as to religious opinions, which is so fashionable in the present day. But the real question is, whether any body of ministers have a right to alter, conceal, or check the full and fair development of the great truths of revelation, on the plea of preserving peace. Are not the doctrines of the deity and propitiation of the Son of God, of the lost and fallen condition of man, of the necessity of efficacious grace to the conversion of the heart from sin to holiness, and of the ascription of all we receive and hope for to the mercy of God, the very sum and substance of the Christian religion? And though the doctrine of the divine will in predestination be not a tenet equally funda

good pleasure?" What is the main summary of the whole scheme of revelation, but that "by grace are ye saved through faith; and that not of yourselves: it is the gift of God, not of works, lest any man should boast; for ye are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that ye should walk in them?" And what was the chief glory of the Reformation, but to have brought again these truths to light, and made them the subjects of public instruction?

It is true, disputes and controversies have, through the infirmity of man, arisen in various ages, on questions connected with these sublime mysteries. But are there not abundant remedies for such evils provided in the precepts and narratives of the New Testament, and especially in the Epistles of St. Paul? Was it ever imagined, that the remedy of such debates was the annihilation of the whole Gospel itself? Did St. Paul, on account of the dissentions at Corinth, cease to preach "Jesus Christ, and him crucified?" When the Galatians disputed so as even to "devour one another," did he not the more solemnly inculcate the Gospel which he had first delivered? And with regard to peace in the particular church of Geneva, did not the Règlement of June 1, 1725, as M. Simond acknowledges, require the modera tor to charge those who are admitted into the sacred ministry "not to treat in the pulpit of any curious and useless topics, which might disturb the peace of the church;" whilst he nevertheless engaged them to "maintain the doctrine of the holy apostles and prophets, as it is contained in the books of the Old and New Testament, of which doctrine they had a summary in their Catechism?" Why was this formula, which was stripped of its last clause in 1788, not restored, as the most natural and authoritative expedient for preserving peace?

M. Simond says, with a sort of triumph, that the ministers are only forbidden to preach on these four proscribed topics controversially. But were the excellent discourses of the Regent, in 1818, on the fall of the faithful, and on the faith which saves, controversial? Can any discourses be more simple, more practical, more solid, more affecting? Why then were the pulpits of Geneva closed against him? Or were the private instruc tions he gave the children of his class polemical, or contrary to the peace of the church? Why then was he dismissed arbitrarily from his office, and cast with his wife and children upon the wide world?

M. Simond draws an extravagant portrait of the sentiments which he is pleased to denominate methodistical, as maintained at Geneva. It is not my province to defend every particular sentiment or proceeding into which pious persons, under an unjust and intolerant inquisition, may have fallen. Nothing can be more unfair than to lay hold on the mistakes or infirmities of those who are the objects of persecution, as a palliation of such persecution itself. Supposing these errors to be tenfold greater than they have been alleged to be by their bitterest enemies, no reasonable man can doubt that the pious Regent above referred to, and the other students at Geneva, were silenced and deprived of their rights, not on account of those indiscretions, but because they held the doctrines of Farell, and Viret, and Calvin, and Beza, and all the Reformers on the fundamental tenets of the glorious Gospel; because they believed and professed the mystery of the eternal Trinity, the divinity and atonement of the Son of God, the fall and corruption of man, and his incapacity for any thing spiritually good without the operation of divine grace; and the ascription of salvation from first to last to the undeserved mercy of God in Christ Jesus-those mysteries within which all the truth, and holiness, and consolation of genuine Christianity lie, and which, when they are excluded, no single instance can be produced of any real progress made in Christian piety and virtue.

But M. Simond enumerates, with much complacency, the doctrines which the ministers of Geneva are still allowed to preach-the providence of God, the resurrection of the dead, the last judgment, the necessity of a divine revelation, &c. &c.; and concludes by assuring us, that it is the chef-d'œuvre of theology to make revealed agree with natural religion-the very Deism this, colored over with Christianity, which marks the fatal fall which I am deploring in the church of Geneva. For what are these doctrines, if separated from the great sacrifice of an Incarnate Saviour, and the efficacious operations of the Eternal Spirit, but a mockery of man's misery? Where is pardon, where adoption, where peace of conscience, where regeneration and conversion, where holy love to a dying and glorified Saviour, where the influences of grace, where the springs of obedience and mortification of sin, which are all necessary in order to meet with comfort this awful resurrection and the judgment of the last day? Better, far better that the delusive peace of the Genevese church should be troubled, than that all the souls committed to its care should

perish in ignorance of the life-giving truths of salvation. Indeed real peace in a church can be obtained by no such methods. The way to that great blessing is, by the humble, faithful preaching of the Gospel in all its fulness, as it was delivered to us by the apostles and evangelists, and re-asserted by the Reformers and Martyrs then would a meek and docile temper be framed, and all the holy fruits of obedience cultivated, in those who received the grace of the Saviour; and thus peace would flourish and abound.

I speak the more warmly on this subject, because Geneva furnishes many of the Protestant churches in every part of Europe with young pas

tors. The doctrines of her once celebrated university are preached at Paris and Lyon, at Brussels and Hamburgh, at London and St. Petersburgh. Let us pray, then, that divine truth may again revive amongst her ministers, pastors, and professors. Voltaire and Rousseau have passed away. The mischievous and poisonous influence of their writings is rapidly diminishing. They live no longer to feed a prurient curiosity with a succession of impious and licentious productions. Let us hope, then, that sound learning and sound theology may gradually revive. Surely the pastors of Geneva must hear sometimes of the grief and consternation which fill Protestant Europe at their fall. Surely they must feel the cutting reproaches of Roman Catholics, and even of infidels, on their inconsistent and unmanly conduct as professors of the religion of Christ. Surely they must observe in the incipient dissenting bodies springing up in the bosom of their republic, and will probably increase till the true doctrine is again preached in the churches, that neither peace nor unity can be attained on their present plan. Surely that part at least of the ministers and students whose prejudices are less fixed, must see, in the daily accounts of the progress of religion in every part of the world by the name of the Lord Jesus, that there is a reality in the Gospel, a power, an efficacy from on high, which attends the humble preaching of the doctrines of grace, to which no other scheme of religion can pretend.

May the time be hastened, when Geneva, having "repented and done her first works," shall again resume her rank amongst the Reformed churches, and become once more the favorite university of continental Europe! The small number of her pastors (about thirty or forty) may make a return comparatively easy. Already some favorable appearances present themselves. I had the pleasure of seeing myself several pastors who were imbued with the genuine love of a crucified Saviour, and I heard of others who still "hold the HEAD. In the meantime, let it be the care of those who are "suffering for righteousness' sake" to walk circumspectly, to study the meek and passive character of the primitive Christians when under persecution, to imbibe the eminent spirit of wisdom and humility which adorned the Reformers of the Swiss churches, and which was more remarkable than even their fortitude or zeal; and, above all, to "take heed to THE DOCTRINE" which they preach, that it be "sound speech that cannot be condemned"-that they dwell chiefly on great and necessary truths that they avoid matters of

much truth, "People ask the ministers of the church M. Simond quotes Rousseau as saying, with of Geneva, if Jesus Christ is God. They dare not reply. A philosopher casts a rapid look on them. He penetrates them, he sees them to be Arians, Socinians, Deists; he says this, with the idea of doing them honor. Immediately they assemble in alarm and terror, they discuss, they are agitated, they know not on what saint to call, and after a variety of consultations, deliberations, conferences, all ends in an equivoque in which they neither say yes nor no. O Genevese, your ministers are truly singular persons; do not believe! One knows not even what they prepeople know not what they believe, nor what they tend to believe; their only manner of establishing their faith is by attacking that of others."

confessed difficulty or inferior moment, however scriptural, in their view, they may be or that, at all events, they treat such points with the reserve which the Apostles constantly exhibit-and that thus they "show themselves to be workmen that need not to be ashamed, rightly dividing the word

of truth."*

LETTER XVII.

After passing Nyon, we ascended the Dôle mountain, the highest of the chain of the Jura; five thousand eight hundred and fifty feet-insuf ferably cold. We supped at St. Laurent; and, at half-past four this morning, we arrived at Poligny, having performed eighty-three miles in twenty-four hours, i. e. not quite three miles and a half in the hour. The road across the Jura was surrounded with rude, magnificent scenery, and in some places was sublime and beautiful. Snow lay scattered here and there, and on the summit pretty thickly. Posts are erected at short intervals, to mark its depth in the winter. One set of miserable horses drew us forty-four miles, three stages. Nyon-Calvin and Fletcher-Catholic Lady-Con- The drivers managed this, by making them rest versation on Popery-Geneva-Prohibited Books while we supped, and whilst our luggage was -Auxonne-Irish Catholics-Dijon-Miraculous searched, which was only three times in nine Image of Virgin-Palace of the Dukes of Bur-hours! Dôle, where we are about to breakfast, gundy-Bossuet-Wagons-Auxerre — Joigny is a town of eight thousand five hundred souls, on the river Doube, the Dubis of Cæsar, and formerly the capital of Franche-compté; in a tract which, from its fertility and beauty, has received the name of the Val d'Amour. It contains some ruins of a Roman amphitheatre and of two aqueducts.

Poligny, Oct. 7, 1823.-Paris, Oct. 11, 1823.

-Cardinal de Retz-Fontainebleau-Apartments
of the Pope-Bonaparte's Abdication-Place of
Madrid-Character of Bonaparte-Sens-St.
Bernard-Manners of people-Catholics receiv-
ing Tracts-Arrival at Paris.

DÔLE, Department of the Jura, 110 miles
from Geneva, about 2,522 miles from
London by my route, Tuesday morning,
October 7, 1823.

MY DEAREST SISTER-So far have I come in this tiresome diligence. We left Geneva at halfpast four yesterday. The day soon broke out beautifully. We drove along the lake to Nyon, which I just named to you as I was first passing to Geneva six weeks back. It is an agreeable town, of eighteen hundred souls, supposed to be the Roman Novodunum, about eleven miles from Geneva. Marble urns, inscriptions, and other antiquities are still found in its neighborhood. It is endeared to Englishmen as having given birth to Fletcher of Madeley-a name connected with all that is pure and exalted in piety, and amiable and disinterested in benevolence; nothing, I think, in modern times has equalled the habitual spirituality of mind, the holy and ardent love, the utter abstraction from worldly things, the unaffected humility, the self-denying and tender compassion for souls, that distinguished this eminent minister. Had the great reformer of Geneva, two centuries previous, united the lovely and seraphic qualities of Fletcher, with his own prodigious grasp of intellect, the Reformation would have gained incalculably. The sweetness and devotion of the one, joined to the penetrating judgment and vast intellcct of the other, would have formed a character of surpassing excellence. But I have no time to enlarge.

I am happy, truly happy, to be able to say, from my last accounts from Switzerland, March, 1825, that the spirit of persecution appears to be much declining at Geneva-that the pious regent above referred to is allowed to preach and exercise his ministry in a separate meeting-house without molestation; and that some hope may be entertained of a gradual approximation once more to the truth of the Gospel, on the part of the ministers and inhabitants of the city and canton.

+ Mr. Fletcher's name was properly Jean Guillaume de la Flechere. He was born at Nyon, Sep

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I have two English gentlemen as my companions, who are very agreeable; and one Italian lady, who speaks good French. She talks fast on all sorts of subjects, and amongst other questions, asked me this morning, if I was a Catholic. This led to a long conversation. The point I insisted upon was, that the church of Rome had gradually lost the simple and scriptural meaning of each separate part of the Christian religion, and had substituted for it a gross external sense, just suited to the ignorance and corruption of the human heart. Thus, for the spiritual invisible church, it had substituted the outward church of Rome, and for Christ its head, the Pope; for feeding by faith on the body and blood of Christ, transubstantiation; for repentance, penance; for contrition and lowliness of heart, lacerations and pilgrimages; for confession of sins before God, auricular confes sion to a priest; for prayer to God from the heart, endless repetitions of paternosters; for reverence and honor to the Virgin Mary and the saints, religious and, in fact, idolatrous worship; for secret, holy love to the Saviour, images and crucifixes; for reliance on the satisfaction and atonement of Christ only, the sacrifice of the mass, prostrations, scourgings, lacerations, merits of saints, indulgences, purgatory, &c.; for the influence of the Holy Spirit, merit of congruity, a mere external and formal routine of ceremonies, man's unassisted efforts, incense, lights ever burning, &c.; and so of all the rest!

She confessed that in her heart she preferred the Protestant religion, as the most pure and unadorned; but that having been brought up a Catholic, she did not feel at liberty to change. I could make no impression on her. She said she had been once present at the Protestant service at Paris, and was charmed with the simplicity of

tember 12th, 1729; and died August 14th, 1785.— Calvin, whose name originally was Jean Chauvin, or Cauvin, was a native of Picardy, but spent the greater part of his life at the celebrated city of Geneva. He was born July 10. 1509, and died May 27, 1564.

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