dren are so surprising, that their ideas on most subjects soon become accurate and clear. The following is the prayer used before lesson :

written to you from Paris. I was so hurried during my stay in that city, that it was impossible for me to do it; and, indeed, I may perhaps attempt it with greater advantage now, because the interval of a few months will enable me to add some general reflections upon my tour on the continent, and to supply an incident or two of which I omit-soul! O God, who has taught the hearts of thy ted to inform you at the proper moment.

"O come, most Holy Spirit, and cause a ray of thy light to shine upon us! Come, Father of the poor! Come, source of grace! Come, light of the faithful people by thelight of thy Holy Spirit, grant us that Holy Spirit, which may dispose us to choose and love what is right, and may shed abroad in us its consolation, through Jesus Christ our Lord. Amen."

Surely such prayers are the genuine dictates of pure Christianity, and testify the deep piety of many of our Catholic brethren. My heart rejoices to recognize such sentiments, and honors those who entertain them.

Of Paris itself I need not say much; every one knows something of the splendor of its public buildings, and of its various attractions, in point of art and taste, to travellers of every description. I was naturally most interested by its moral and The prayer after lesson is equally beautiful. religious state. But I have no intention of enter-"O Lord, we entreat Thee to inspire all our acing at large even on this topic. A stranger has tions by thy Holy Spirit, and to conduct them by out slight opportunities of forming a correct judg- the continual assistance of thy grace: so that all ment; and Paris is too important a place, and too our prayers and all our works may proceed from near England, for me to venture a hasty opinion. Thee as their author, and refer to Thee as their I know, however, that you will expect me to only end, through Jesus Christ our Lord. Amen." notice a few particulars. In the first place, then, I was gratified, and even affected, at attending the committees of the Paris Protestant Bible Society. I could not but reflect on the efforts made in the very same spot by the enemies, or rather conspirators against Christianity, under Voltaire and D'Alembert, during the preceding century. These, aided by the extraordinary profusion and folly of the French court, by the derangement of the national finances, and the corruption of general morals, paved the way for the horrors of the revolution and the military sway of Bonaparte. The zeal and superstition of the degenerate ecclesiastics, so far from preventing, joined in hastening the overthrow. Surely, then, the peaceful and holy distribution of THE BOOK, in the city where it had been so long despised, is a real triumph of Christianity, and the best omen of future blessings. About 50,000 copies of the Scriptures have been issued by means of the Paris Bible Society in the last four years-about two or three hundred auxiliary institutions and associations have been established in different parts of France-and a general revival of religion seems to be beginning. The vivacity of the French character, if once directed and sanctified by a principle of pure religion, is capable of the greatest and most beneficial efforts. It is lamentable to think that the Catholics frown on this society, and that the government is contracting its privileges, and even refusing it the liberty of holding its annual assem- After this they were asked, What is time? One blies, wherever it dares. The present French mi-replied, "A succession of moments, a point of nistry seem to desire nothing more than to be able eternity, a measure of eternity." What is eterto suppress this and all similar_undertakings. nity? "A day without morning or evening, a Such, however, is the spirit of Popery almost mysterious duration which finite beings can neither everywhere. define nor comprehend."

The children rise slowly and gradually from the simplest to the most abstract and complex ideas, as their age and abilities permit; and are divided into several classes accordingly. At the lesson at which my friend was present, a gentleman wished to ask one of the upper classes, What love was? The master told him first to make the sign for interrogation, by holding up the fore-finger, and then to press his hand strongly upon his heart. This was understood, and several boys wrote the word love. On being told to define it, one wrote, (for they neither speak nor hear, as you will take care to bear in mind,) "Love is a sentiment of the mind, by which we incline to what appears to us good, useful, beautiful; it is the approbation of some object that pleases us." Another wrote, "There are many sorts of love; first, the love of God, which is the highest of all; then the love of men, the love of friends."

They next were asked, What was the difference between expectation, hope, desire, and enjoyment? A lad about fifteen wrote, "Expectation is like the branches of the apple-tree; desire is like the leaves; hope is like the blossom; and enjoyment is like the fruit."

The following question was then proposed, Is speech the gift of God or the invention of men! "Speech that is the language of men, is the gift of God; but that of the deaf and dumb is only a human invention."

I must next give you some account of the celebrated institution for the relief and instruction of the deaf and dumb, which is really one of the most interesting things in Paris. I took all the pains I was able, to be present at a lesson at the late Abbé Sicard's schools: but I was unsuccessful. I can, however, fully make up to you for this disappointment, by the kind communication of an excellent friend who visited it only the year before, and from whose notes, taken at the time, I select the following. There are about eighty children. They are taught gradually to associate with the This extraordinary man, when he was asked at objects of sight, certain signs by drawing and another lesson, Whether God reasons? wrote in rewriting. The quickness and acuteness of the chil-ply, "Reasoning is a process in order to find out

On the direct subject of religion, they were asked, Whose existence comprehends all time? Massieu, an elderly man, who has been twenty years in the institution, and is lately gone to conduct a school at Bordeaux,* wrote in answer,

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"God; God is the creator of the earth and of heaven, and of all that they contain. He is the Lord of all things, the Author of nature, the Governor of the universe." Who is Christ? "It is He who is the new Adam; He was made man by a miracle, for our salvation; He is the bruiser of the serpent's head, the repairer of the human race, and He knows even our most secret thoughts." What is faith? "Faith is a supernatural light, leading the soul to believe what it may not fully comprehend." What is conscience? It is the voice of truth." Have all men power to do their duty? "Yes, with grace and good habits." Is man more inclined to good than evil?" "Man needs the grace of God to keep him from evil; by evil passions men deprive themselves of the grace of God; passions are above human power." From whence comes grace? "In my opinion, it flows from the infinite and unmeasurable goodness of a merciful God." May all men have grace?"Yes, by means of frequent prayer." Was the revelation necessary to man? Yes, I believe it was, and it contains all that is necessary to salvation."

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There is to me something inexpressibly delightful in these scriptural, enlightened, and judicious replies, made not only by Catholics, but by Catholic children who are deaf and dumb.

on the Sunday at Paris, for a population of nearly 30,000 Protestants of the two confessions; and these services so arranged as not to allow the same persons to attend conveniently at more than one. But this is not all: in the sermons which I heard, I wanted more of the sound, orthodox, Scriptural divinity of the old French Protestant school, who reared its early churches, and nourished the first Hugonots in the faith of the Gospel, and became an example and guide to reformed Europe. I wanted more of the close reasoning and manly appeals of CLAUDE, the author, as you may know, of the Treatise on the Composition of a Sermon, and of the Defence of the Reformation, and the worthy antagonist of Bossuet at the celebrated conference in 1682. I wanted more of the force and vigorous address of DUBOSC, in his able and most evangelical work on the epistle to the Ephesians-of whom Louis XIV. said, that he was the first speaker in France. I wanted more of the piety and unction of DRELINCOURT, whose book against the fear of death is current in England, and is indeed in almost every one's hands.

I was moreover much distressed to observe, that in the use of the liturgical prayers (which are at best, as I have already told you, extremely brief) the most evangelical parts were actually left out by some of the ministers. For instance, in the confession of sin, which at Bern and Lausanne was read entire, the deeper expressions of original corruption and guilt were several times omitted at Paris. So also in the longer prayer after sermon, the best parts were not read.Thank God for the FIXED Liturgy, Articles, and Homilies of the church of England. The Lutheran church at Paris I was not able to attend; my observations regard the Reformed only.

The present master is M. Paulmier, who takes a parental interest in the children. He had been chief assistant to the Abbé Sicard for nineteen years. The boys are taught some art, trade, or learned profession, as their genios or choice seem to direct. There is a class who copy busts, draw heads, &c.; and another where boxes and measuring-rules, &c. are made. They all appeared as happy as they were intelligent. Really humanity and religion triumph at such a benevolent institu- I must say, however, in fairness, that the distion. One may exclaim, in a qualified sense, con- courses at the Protestant churches were incomsidering God as the first author of every such bles-parably superior to a most florid and unsatisfactory sing, "He hath done all things well; he maketh charity sermon which I heard on a week-day from both the deaf to hear and the dumb to speak." the king's almoner, at the chapel of a benevolent And this pleasure is heightened by the pure prin- asylum for aged and destitute persons of family. ciples of morals and religion which seem to form I never shall forget the scene that day nearly the basis of their education. No Protestant could all the French court was present. The Duchhave given much more simple elementary instruc-esses of Angoulême and Berry, the Pope's Legate, tion in the Christian faith, than these children have received. It is most painful to add, that the bishop of Hermopolis, since he has been placed at the head of education in France, is said to discourage even this incomparable school, and that M. Paulmier is removed, or about to be removed, from his situation. Thus the best institutions connected with the Roman Catholic church, are not fostered and encouraged by the leading authorities, as the seeds of future improvement, but opposed and rejected, as disturbing the repose, and contrary to the interests and tendencies of the dominant religion. You will, perhaps, next wish me to say something about the French preachers. I was grieved to find, that there were only three public services*

truth; but God knows all truth; therefore, I should think, God does not reason." The same person defined gratitude to be the memory of the heart; hope, the fire of love; and difficulty, possibility with ob

stacle.

the Archbishop of Paris, the public ministers of state, among whom I noticed M. Chateaubriand; ladies of quality without end; two of whom, splendidly attired, received the collection, as we went out, in velvet bags. I was most courteously received at the chapel by a French nobleman, who entered into a pretty long conversation with me on the state of England and France. I was of course very inadequate to give him a just account of many things which he inquired about, in a political point of view. He seemed to have a high admiration of the sentiments and conduct of our beloved monarch since his accession to the throne. He classed together the French Liberaux and the English Radicals. But to come to coming the wealth and piety of our nation to build an English church there? There are several French

churches in London.

that an English service has been instituted in the Since the above note was written, I am informed Salon of a clergyman resident at Paris, the Rev. *May I not add, that, considering the numerous Lewis Way, with a liberality and dignity which English who are resident in Paris, it would be be- | mark all the proceedings of that excellent person.

>

hope, going on at Brussels.-I forwarded a copy of the original work immediately upon my return home. I consider this undertaking only second in importance to that of Scott.

I cannot quit the subject of Paris without mentioning the pleasure which I derived from becoming acquainted, however slightly, with some persons who are its distinguished ornaments. I place first amongst these the Baron de Sacy, almost the last of the distinguished Jansenist body, and perhaps the most accomplished oriental scholar in Europe; and the Count de Hauterive of the Foreign Department, whose knowledge of political economy is so highly, and I believe justly esteem

the sermon-such a vain tirade of compliment and extravagant attempt at eloquence, I never heard -without one genuine emotion, one affecting sentiment, one address to the heart-a fine voice and pure enunciation were every thing-the only idea I will quote from the discourse is, "Charity makes those who exercise it as gods!" O, where are the Bossuets, the Bourdaloues, the Massillons, or even the De la Rues, and Terrassons of the French church? I understand that M. Frayssinous, the present Bishop of Hermopolis, gave, some years back, most interesting lectures to the young on the Evidences of Christianity. Now even this kind of instruction is wanting. I could hear of no one energetic and able Catholic preach-ed; he was an élève of the Duc de Choiseul, and er, who took the ground of our common Christianity, and commended the Gospel to the conscience and good sense of mankind. Infidelity or superstition reign supreme. True religion is met with indifference or ridicule.

But I turn to another topic. I must not omit to tell you, that I spent a large part of my time at Paris in arranging the translation of Scott's Comment on the Scriptures. I found a competent and pious minister, to whom I promised aid for preparing an accurate text of the Gospel itself, verifying the references, revising the translation for the last time, correcting the proofs, and carrying St. Matthew through the press. I formed also a committee for settling terms with the printer, drawing up a prospectus, and inspecting the due circulation of the work. I found that I should be obliged to advance all the expenses for printing St. Matthew; and it was agreed upon, to send round this Gospel pretty freely to the chief Protestant ministers of the continent, gratis, with the terms of subscription for the continuance of the work; and to be guided by the success of such subscriptions, as to the further translation of the Comment or not. Since my return home, the revision and preparation for the press have been unremittingly carried on, and the conditions with the printer and paper-maker nearly settled. Some months must, however, elapse before the Gospel can be published. A literary undertaking of such importance is continually impeded by unexpected difficulties. It is not like the translation of a temporary pamphlet every thing demands the utmost care-not only is a thorough knowledge required of the language from which, and of that into which, the translation is to be made: but an acquaintance with theology in all its branches, an aptitude at discovering suitable idioms, a faculty of expressing new and foreign ideas, a readiness to imitate the style and manner of the original writer, and the talent of giving an interest and life to the whole style of the translation.* The translation of Milner's History is, I

knew, as he easily might, the history of our own country better than myself; for the minute particulars of history soon fade from the memory.He, as well as M. de Sacy, are warm friends of the Bible Society. M. de Hauterive conversed with me much on subjects connected with religion. I was struck with the warmth with which he conndemned our conduct towards the Irish Catholics, and at the admiration he expressed of the religious spirit of the English nation. He professed a high respect for our National Protestant church, on account of our tolerant principles and our regard to ecclesiastical order. Amongst a variety of other questions, he asked me why so eager a dispute should have arisen between the Catholics and Protestants about the Eucharist : for, added he, do you not believe that our Saviour is really, though invisibly, present in it? I replied, Yes. And do you not hold, he continued, that it is by faith this is discerned, and the benefits of it received? Certainly, was my answer. And we believe, he rejoined quickly, nothing more than this. Upon this I told him, that if the Catholic Doctors had been half as moderate upon this subject, and had only abstained from the adoration of the host, and other usages which Protestants deem superstitious and idolatrous, the separation on this topic would not have been so wide between the two churches as it is.*

I may mention, also, that I made the acquaintance of the amiable Catholic Bishop Grégoire, a truly liberal and respectable prelate, both as it regards his sentiments and conduct. He seems to spend his life in attempting to lessen the differences and heal the dissensions between Catholics and Protestants, and in promoting the interests of religion and humanity. He is a warm advocate

tion of the translation is found to be extremely laborious-each sheet costing twelve or sometimes eighteen hours of close application. Half the Gospel, or about fifteen sheets (120 pages) are now finished. *I just insert here the article of the Creed of Pope Pius IV. on this point, to show the actual errors of the Roman Catholic church, so different from the charitable construction of individual laymen, however distinguished or well-informed. "I profess, that in the most holy sacrifice of the Eucharist, there is really and substantially the body and blood, to

It is now nearly three years since the above was written, and the gospel of St. Matthew is not yet published. The fact is, that after the first imperfect sketch of a translation had been revised and completed, M. F. Monod fils, who had undertaken to superintend the work at Paris, was seized with ill-gether with the soul and divinity, of our Lord Jesus ness, and a twelvemonth elapsed before he was able to resume his exertions. In May 1826 however the first sheet was printed off, and the Gospel has been regularly proceeding ever since. The work however is still slow in its progress, because the correc

Christ; and that there is made a conversion of the whole substance of the bread into the body, and of the whole substance of the wine into the blood; which conversion the Catholic church calls transubstantiation."

for the abolition of the slave-trade. I cannot omit Nor are the traces of God's wrath less awakenthe name also of the Marquis de Jaucourt, a Pro- ing. I think I never was more affected than in testant nobleman, and a direct descendant from hearing the tragic story of Goldau and the Dranse the celebrated Philip de Mornay, the great Pro--in riding over the remains of whole villages, testant friend and counsellor of Henry the Fourth, and reflecting that under the very feet of my mule and the man who openly protested against that lay the bodies of my fellow-creatures, brushed by monarch's abjuration of the Reformed religion, an instantaneous ruin. and who during a long life invariably maintained and defended the evangelical doctrine, in the faith of which he died with holy triumph. He ranks, perhaps, next to Coligny and Sully. The Marquis de Jaucourt, with a peculiar propriety, is president of the Paris Bible Society. The Baron de Staël I was so unfortunate as not to find in Paris. I had the pleasure however of meeting him in London upon my return home. I do not enumerate other distinguished persons-my old friends Kieffer, Stapffer, &c. Nor should I have mentioned so many as I have, except with the design of recording my affectionate gratitude to some of the many leading personages who honored me with their esteem. The names I have given you include some of the best men in France, and those on whom the hope of great future good rests. I have found far more to say concerning Paris than I expected; but I must quit the subject, that I may proceed to supply a few incidents, and make some general reflections as it respects the whole of my long journey.

And here I am reminded of a still more awful destruction which occurred near the Grisons about two centuries ago, and which I ought to have mentioned in a former letter. The town of Piuri or Pleurs, two or three miles from Chavennes, was totally overwhelmed in 1618. On the 4th September of that year an inhabitant came in haste and urged the people to escape without delay, for he had seen the adjoining Alp actually cleaving asunder. His warning, for some reason which does not appear, was neglected. The same evening, an immense fragment of the mountain fell in a moment, and buried the whole town, so that not a soul escaped except three persons who were absent, and the individual who had given the alarm; even the daughter of this last person, returning for an instant to lock up the door of a cabinet, was buried with the rest. Two thousand four hundred and thirty persons perished, and the channel of the river was so filled, that the first tidings which the inhabitants of Chavennes received of the calamity, was by the falling of their river. I mention this case the rather, because the town was given up to voluptuousness and vice-filled with mansions and palaces, the favorite summer resort of the most wealthy persons in Italy. The Protestant minister there had often warned the people of the terrible consequences of their sins, and of the judgment of God, which he believed would suddenly break out upon them.

1. Perhaps the strongest impression which has been left upon my mind, is of THE UNFATHOMABLE WISDOM OF GOD IN HIS PROVIDENTIAL GOVERNMENT OF THE AFFAIRS OF MEN. I could not but observe continually his exuberant goodness, on the one hand, in the frame and order of the creation; and his inscrutable judgments, on the other, in the infliction of great and overwhelming calamities. These truths strike one less forcibly at home; but Similar, though less extensive, calamities are they revive in their full energy in foreign lands, perpetually occurring in Switzerland, and add exwhere all is new, and curiosity never slumbers. In ceedingly to the impression which a stranger repassing through different regions, and observing ceives from a journey through that wonderful their widely, varying habits, usages, laws, consti- country. He will be cautious indeed of presumtutions, governments, and religious advantages-ing to interpret the Divine judgments in particular in retracing the chief changes and revolutions instances: but he will not fail to derive from them which in different ages have marked the history of each country-in contemplating the consequences of remote and, at first, trifling causes-in calling to mind the wonderful deliverances afforded in times of danger, and the present political, moral, and religious state, in which so many events have ended -the mind is led to adore that mysterious PROVIDENCE, which, unseen, guides and directs all the events of this lower world, and overrules even the passions of men to accomplish its own purposes. As we travel from place to place, history is localized, as it were, to the mind. Our contracted views become insensibly enlarged, and we acquire a firmer faith in the unfailling goodness of God towards

those who fear him.

And surely, these feelings are aided by the contemplation of the sublime and grand features of the Divine MAJESTY which we trace in His works of creation-the profuse bounty scattered at every footstep-the loveliness, the variety, the simplicity, and the magnificence, which continually burst upon us. I can truly say, the chief natural wonders in our tour along the Rhine and through Switzerland have scarcely ever been absent from my mind since I first witnessed them.

the solemn and general instruction inculcated by our Saviour; "Think ye that those eighteen on whom the tower in Siloam fell and slew them, were sinners above all men that dwelt at Jerusalem? I tell you, Nay: but except ye repent, ye shall all likewise perish."-Luke xiii. 4, 5.

2. I pass on to make a second reflection on THE LAMENTABLE, THOUGH OPPOSITE, EVILS OF SUPERSTITION AND INDIFFERENCE, which met us every where on our tour. It quite astonished me, in passing through the Netherlands, to witness, for the first time, the multiplied and unscriptural pomp and idolatry of the church of Rome. The surprise was lessened, but not the grief and shame, as I prosecuted my tour. One would think it incredible, that men professing to believe in the New Testament should venture to impose such burdens, or that the people should submit to them. The various and open invasions which Popery has made in all ages on the liberties and peace of mankind, are recorded in every history.

One of its most fearful attempts for instance, to stop all reformation, and bind people in the galling chains of superstition, occurred in Switzerland at the time when Zuingle and the other Reformers were

awakening and persuading the minds of the free and generous inhabitants of the different cantons. Those which remained Popish, passed laws that it should be capital to any to change their religion; and that, on a set day in every year, they should all go to mass, and the masters of families swear to continue true to the state, and firm in their religion to their lives' end. Afterwards they punished those who fell into what they called heresy, with death and confiscation of goods, on the pretence of its being a violation of the faith thus solemnly sworn to their country.

They are not sunk in superstition, and yet they have not imbibed the piety of true disciples of Christ; but having been educated during the revolution, have acquired a general boldness and liberality of sentiment; see through much of the mummery of Popery; detect the spirit and aims of a worldly-minded priesthood; are disgusted at the revival of the Jesuits, the opposition to the Bible Society, the resistance to education, the disturbance and removal of the most pious and worthy masters and professors, and the persecution of the Protestants. And yet they are not in earnest enough about religion to take a decided part; the objections of infidels dwell upon their minds-they

their quitting the Roman communion-there is nothing in the Protestantism they are acquainted with, to show them a "more excellent way." The value of the soul and the paramount duty of secking their own salvation, are considerations which do not enough rouse their minds. Thus they glide down the fatal stream with others, dissatisfied and yet unconverted. These are persons to be won by the friendly conversation of true Christians, to be invited to read suitable books on the evidences and nature of true Christianity, and to be encouraged to seek, and to follow and obey the truth.

It is very observable, that where Popery is now reviving in its influence, after the French revolunary struggles or the iron laws of Bonaparte, it re-shrink from ridicule-the fear of reproach prevents turns with all its folly about it. It is not learning a lesson of wisdom, and silently following its Borromeos, and Pascals, and Fénélons, and dropping some of its grosser corruptions; but it re-assumes all its arts, its impositions, its ceremonies, its incense, its processions, its pilgrimages, its image worship, its exclusive claims, its domination over the conscience, its traditions, its opposition to the Bible, its hatred of scriptural education, its resistance to all the first principles and blessings of genuine liberty-in short, its united tyranny, superstition, and idolatry-and this in the full face of day and in the nineteenth century and with infidelity watching for objections to Christianity generally.*

And what is the general moral effect of this system? It neither sanctifies nor saves. The poison of vice, glossed over with outward forms of decency, eats as doth a canker. The whole attention of man is directed to superstitious ceremonies as a substitute for spiritual obedience. Morality is compromised and exchanged for an adherence to ecclesiastical rites. Voluptuousness, impurity, dishonesty, cunning, hypocrisy, every vice, prevails and is connived at, just as Popery has the more complete sway. The dreadful profanation of the Sabbath by prescription becomes fixed. All the holy ends of it are forgotten, unknown, obliterated. It is the habitual season of unrestrained pleasure. I speak of effects generally; for there are multidudes of individual Catholics, who serve God in sincerity and truth; and who, disregarding the accumulations heaped on the foundation of the faith, build on Jesus Christ and him crucified.

There is, indeed, one class of persons in Catholic countries, which I compassionate from my heart.

The Pope has lately issued two Bulls, one to denounce and proscribe the BIBLE-the other to appoint the present year to be observed as a JUBILEE, and promising remission of sins to such as should, in the course of it, make a pilgrimage to Rome!

But I turn to the Protestantism which we have met with in our tour; and alas, I see deism, infidelity, indifference, a secret contempt of religion, too widely diffused in many quarters. I observe a cold celebration of a few great festivals: but the Sabbath desecrated-holiness of life too little exemplified-the principles of grace, from which only it can spring, forgotten-the Reformation, with its glorious truths, corrupted and obscured. I see a vain human philosophy-skepticism-political views the interests of a corrupt literaturelevity and inconstancy as to the faith of the Gospel, too prevalent. I see persecution itself, the most odious part of Popery, transplanted to some Protestant bodies, and an open defection from the Gospel avowed in the city which was once the praise of the churches.*

Still, after all, we must thank God that things are in many places greatly improving both among Catholics and Protestants that the opened Bible, the spirit of free inquiry after truth, the power of

The tendency of dominant churches to impose on the consciences of others has appeared even amongst the most pious and orthodox. About 150 years since, this very church of Geneva united with those of Bern and Zurich, in condemning all persons who held the universal extent of our Lord's death; with whom they strangely joined those who impugned the power and authority of the Hebrew vowel "These two documents should be circulated points! I need not say, that the paramount authothroughout the whole Christian world. From begin- rity of these vowel points has long been given up ning to end, they demonstrate that Popery is, at this by every scholar; and that the doctrine of Christ moment, as utterly opposed as it ever was, to all having given "himself a ransom for all," is now freedom of conscience and intelligent use of the generally admitted as an undoubted verity of the Scriptures; and that all hope of its having been, as a New Testament. Such is the folly of excess in resystem, improved or meliorated, by the course of ligious legislation, to say nothing of the danger of reevents and the advancement of knowledge, is at an vulsion-of opening the door to such règlemens as end. It is fit that scriptural Christians all over the that of 1817. It was observed by a member of the world should settle it in their minds, that Popery, as a House of Commons last session, from Lord Clarensystem, never has departed, and seems never likely to don, that "he had observed in his progress through depart, from that which is its predicted characterístic life, that of all classes of men, the clergy took the -BLASPHEMOUS USURPATION OF THE PLACE OF GOD!" worst measure of human affairs." An acute and Miss. Reg. Jan. 1825. poignant remark.