conscience, the intercourse of different Protestant states, the operations of various religious societies, the judgments of God which have been abroad in the earth, and, above all, the divine mercy visiting and subduing the hearts of men, are producing a wonderful change. In some quarters the purity of the Gospel has flourished without interruption or decay. But taking a view of the present state of the continent generally, in its two great families of Catholics and Protestants, the Christian traveller cannot but be affected, even to depression, with the prevailing degeneracy. 3. But let me turn to a more pleasing topic, and one that may cheer us with THE PROSPECT OF For who raised up the Reformers in the sixteenth century! Were they not men of "like passions with ourselves?" Cannot a similar race of men be again formed by the mercy of God now? Nay, are there not reasonable hopes that such will be the case? For a visit to the continent leads the traveller over those scenes where the Reformers began their blessed labors. And this is the third observation which I wish to offer. Nothing afforded me, I think, such unmixed pleasure, as entering the very towns, visiting the houses, and reading the letters of those great and able men. I did not penetrate far enough into Germany to see Eisenach, Wittemberg, or Worms, where the magnanimous Luther met his papal antagonists; but I was at Geneva, where Beza, after the death of Luther and Calvin, so admirably led the Reformation. THE REVIVAL OF RELIGION. It was Beza who conducted the discussions of Poissy in 1561, where in the presence of the king of France, (Charles IX.) the king of Navarre, (Henry IV.) the Cardinal of Lorraine, and the French court, he almost affected the reception of the reformed doctrines in that vast kingdom.The Reformed church in France had then reached its widest limits. The Protestants had two thousand one hundred and fifty churches, some of which contained ten thousand members. In fact, nearly half of France was Protestant in the 16th century; whilst in the present, the 19th, not more than a thirtieth part follows the reformed doctrines. The valuable MS. of the Gospel which bears the name of Beza, (Codex Beza) was his gift to the University of Cambridge. He died in 1605, aged 86. I was also at Strasburg, where Martin Bucer, for twenty-six years, was a model of evangelical holiness. Our great Cranmer brought him over with Fagius in 1549, and fixed him in the University of Cambridge, where he read lectures with infinite applause, on St. John's Gospel. He died in 1551, and was buried with the utmost respect, in the University church, the Vice Chancellor and the members of all the colleges attending. I saw at Basle, the cathedral, and school, and library, where Ecolampadius, from 1515 to his death in 1531, labored in establishing, with equal acuteness and moderation, the reformed doctrines. He was joined with Erasmus in composing the annotations on the New Testament, which so much aided the infant cause of truth. His name was indicative of his character; he was indeed Ecolampadius, "the lamp of the house," a burning and a shining light in the Temple of the Lord. I visited likewise the abode of Bullinger, who, after the death of Zuingle, was for above forty years at the head of the churches at Zurich.* I walked in the streets, I saw the churches, I entered the college, I was in the very house, I saw the hand-writing of this blessed man, who, in 1538, received with affectionate hospitality some noble Englishmen, and wrote, at their request, to our Henry VIII., in support of the perfection and authority of the Scriptures; and in 1554, in the reign of the atrocious queen Mary, welcomed Jewel, afterwards bishop of Salisbury, Sandys, afterwards archbishop of York, and others; gave them lodgings in the Cathedral-Close; and when Elizabeth ascended the throne, continued a constant correspondence with them till his death, in 1575. Few measures in our English Reformation were taken without his advice. All this I should have mentioned to you before. I have, indeed, alluded frequently to the names of some of these Reformers. But I ought to have dwelt more on their piety and talents, their wisdom and courage, their zeal and disinterestedness. For my mind is deeply penetrated with the conviction that the best hope of a GENERAL REVIVAL of religion now, is by studying and imitating such bright examples. Men like these, wise, holy, ardent, devoted to God, raised above a spirit of party in religion, purified from petty passions, separated from the politics of this world, thoroughly grounded in the doctrine of holy Scripture, and working by genuine humility and lowliness, rather than by heat and obstinacy-men, animated above all with the ardent love of "Christ and him crucified"-such persons would soon be the means of restoring decayed religion in the Popish and Protestant churches. To produce such men, the silent circulation of the Bible seems the first step. Of all inventions the noble idea of giving throughout the world the inspired volume of revelation appears to me the most happy, the most pure, and the most important. It is like the works of nature, as simple as it is majestic and efficacious. It has the impress of God. I do not wonder at the open and violent opposition which the Bible Society has provoked. This might be expected, if I am right in the immense importance which I attach to it. The Pope and the church of Rome know that the Bible is against them. They act * Bishop Burnet mentions that he saw at Zurich a Latin MS. of the New Testament of the ninth century, in which a preface of St. Jerome prefixed to the Catholic epistles, stated that "he had been more exact in that translation, that he might discothat passage (viz. 1 John v. 7, 8.) concerning the ver the fraud of the Arians, who had struck out Trinity." If this be correct, it seems to confirm the arguments in favor of the authenticity of the pas sage. Surely Jerome, who was born in A. D. 331, and lived for nearly a century, must be a competent witness to such a FACT. The present bishop of Salisbury's tracts on the authenticity of this text, are entitled on all accounts to the attention of the Biblical student. He informs us that Walafrid Strabo, Erasmus, Socinus, Le Clerc, Sir Isaac Newton, referred to was Jerome's; and that it proves the Mill, and Dorhout, consider that the prologue above existence, in his time, of the Greek text of the seventh verse.-See Bishop BURGESS's Vindication 1823, p. 46, &c. in character in the Bulls issued against it. The opposition of some Protestants would be much more painful and mysterious, if we did not remember the effects of misrepresentation and controversy, in perverting the judgment of men in spite of their better principles. Let only the friends of the Bible institutions persevere in that meek and peaceable temper which has hitherto so much distinguished them. They are invulnerable so long as the spirit of love goes on to preside over their proceedings and conduct. There is nothing which I do not expect ultimately by their means. Wherever the Bible meets with characters like Leander Van Ess or the pastor Henhöfer, it works its way with irresistible might; or wherever the grace of God makes it the means of first training such characters, it soon leads to like results. Truth, in the very words dictated by the Holy Ghost, enters the mind, and sheds its own glory there. And it is impossible to say in how many hearts that process is actually going on-how many latent Luthers, Malancthons, Calvins, Zuingles, Bucers, Ecolampadiuses, and Bullingers, are now preparing, by a painful study of the Bible, for future usefulness. 4. The example of those Protestant churches which have the widest influence, may also have a great effect, under the blessing of God, to produce and help forward such a revival. Let us aid the inquiring. Let us embody and exhibit the Christianity of which they read in their Bibles. LET US ENDEAVOR TO ADVANCE THE AGE OF TRUE CHRISTIAN CHARITY, founded on the doctrines of the grace of Christ. This is my fourth remark. I entreat my countrymen, and especially the ministers of religion, to cultivate both at home and in their visits to the continent, the spirit of forbearance, wisdom, moderation, and love, which marked the Reformers. Our books are read abroad, our sentiments have a considerable influence. England is the hope of the world. Let then the law of Christian kindness be apparent in all we write and teach. We have had in the church the age of SUPERSTITION-thirteen centuries have witnessed the fatal effects of this on true religion. We have seen, since the revival of letters, our ages of DARING INQUIRY, human reasoning, controversy; and we have tasted the bitter fruits which they have produced. Surely at length it is time for THE AGE OF CHARITY, of the love of God and man, to begin-love which receives and uses to their proper end, all the great mysteries of redemption; which dwell on every doctrine and duty in a holy, practical manner; which assimilates every thing to its own pure and heavenly temper; which conforms us to the divine image, and unites us to God himself. The scheme of reducing all men to one confession is vain and hopeless. On minor questions, the best course is to hold with moderation and firmness our own sentiments, whilst we respect those of others. To meet men in anger, and attempt to subdue them by controversy, is the way to augment, instead of lessening, existing evils. Love, then, is the truest wisdom. The few commanding doctrines and duties of Christianity may be best recommended in this spirit. Where these are received and practised, remaining disagreements will lose half their mischief, by being de prived of all their asperity. Differences of judgment are the infirmity of the MILITANT church. If all men could be brought to one mind, the world would be in a state not to need the new law of charity which our Saviour left us, as the badge of his followers, and the healing medicine of their feverish heats and irritations. I can truly say that if I have erred against the law of peace in any thing I have said in my series of letters I heartily retract it. My intention and my prayer is to unite TRUTH with CHARITY. 5. But I must not dwell on these topics. I just mention a further thought in connexion with them, which frequently occurred to me on my journeyTHE IMPORTANCE OF EVERY CHRISTIAN TtravelLER, WHETHER MINISTER OR NOT, CORDIALLY COOPERATING, IN SOME WAY OR OTHER, IN THIS GREAT WORK. Let not the beauties of nature withdraw his mind from the duties, unostentatious but important, which he may connect so easily, so agreeably with them. Let not the hurry of his movements, the novelty of his circumstances, the imperfection of his knowledge of the continental tongues, the infirmity of his health,* deter him from attempting a little. Such labor for the good of souls elevates and sanctifies a tour undertaken for health or instruction. A conversation with a peasant on the road, a visit to a poor or sick family, the gift of a suitable tract or a New Testament, a word dropped at a table-d'hôte, the encouraging of the more candid and pious clergy, the assisting of Bible and Missionary Societies, the consecration of the Sabbath, the daily devotions of the family, are duties neither difficult nor rare. Examples continually occur of the good thus produced. A gentleman of Scotland, who had a good deal forgotten his French, came to Geneva, about seven years since, and in a few months, by simply dwelling on the authority and manifest truths of the New Testament, was the means of attracting the attention and regard of a whole circle of I would here offer a remark or two to invalids. ing gently from place to place, my health, which had I found in my own instance, that whilst I was movbeen undermined by a long series of over-exertion, was sensibly improved. The fine air, the changes of scene, the freedom from ordinary cares and duties, the conversation of my family, the curiosity awakened at every turn, my inquiries, wherever I came, into the moral and religious state of the different towns and countries, my interviews with pious ministers and professors, and especially the mountain tours, all contributed, under God's bles sing, to my recovery. When I arrived at Lyon in about two thousand rive hundred miles, I was not September, after a journey of three months and like the same person as when I quitted England. The over-hurry of the few last weeks of my tour was the first thing that injured me, so far as I can judge. I travelled, in consequence of my son's illness, too rapidly to Geneva the last time. Again, when I arrived at Paris, I was not enough on my guard. I saw too many friends, and attended too many societies. The hours also were late, compared with what I had been accustomed to. The consequence was, that when I arrived in England, and returned to my usual clerical duties, I soon found myself indisposed. The extremely wet weather on my first arrival added to my complaints; and in young students, and imbuing their minds with its evangelical doctrine. was crowded. The Catholics were astonished at an English nobleman appearing to be really in earnest about religion. But in all these attempts to do good, the cha An American merchant, settled some time since at Paris, became the centre of really most extensive good, by kindness, piety, liberality, fearless-rity which I have just been recommending, must ness, simplicity of heart; though he knew French very imperfectly. The multitude of tracts he gave away was incredible. Again, an English lady at Lausanne was the means of inconceivable benefit, by occupying every moment of a pretty long residence, in aiding the cause of her God and Saviour, though in no way at all inconsistent with the modesty and humility of her sex. reign. Benevolence is an universal language. Those who may not at first understand your sentiments, can feel and appreciate your kindness. All airs of superiority must be avoided, all boasting of England's liberty, riches, power; all intermeddling in politics, all controversy about different churches-I had almost said about different doctrines. Love must be the key to open the heart-Christian love, which delights in truths common to all churches, and interesting to every soul of man, and which knows how to make large allowances for dulness, prejudices of education, early habits, and slow obedience to truth. Another lady was at Montanvert, on the way to the Mer de Glace, a few years since. She wrote in her guide's book the usual attestation to his attention and skill; and then added, "You have often said to me, Lean upon me, follow my If any should doubt the obligation of our thus steps, and fear nothing. This is what I say to carrying our religion wherever we travel, let him you as to our true Guide and Saviour Jesus Christ. learn it from the word of God, which demands the Lean upon Him, follow his steps, and fear nothing. dedication of all we have, and under all circumHe will conduct you safely in the road, yet more stances, to his service. I need only quote one or difficult, of eternal life." This advice gratified two declarations from the New Testament to rethe man beyond conception; and several years call this point to the mind of the pious reader. after it was written, he showed it with undimi-"Whatsoever ye do in word or deed, do all in the nished pleasure to a visitor, who copied it out, and furnished me with a transcript. Once more, one of my friends at Rome showed a passage in the New Testament to an Italian gentleman-it was a consolatory chapter under afflictions he was struck even to admiration, and entreated the loan of the sacred book; adding, that his own Bible was in thirty or more volumes, so that he could scarcely find the text amidst the overwhelming notes. name of the Lord Jesus." "Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God." "As we have therefore opportunity let us do good unto all men, and especially to them that are of the household of faith." "For ye are not your own, but ye are bought with a price; wherefore glorify God in your bodies and in your spirits, which are God's."* These, and similar passages, are quite decisive. I know the objections which are raised by timid I only add, that an Englishman of high family and worldly-minded persons against this introducopened his hotel, during a tour on the continent, tion of religion into the ordinary concerns of life. for the celebration of divine service on Sundays. I know the charges of enthusiasm which they adHe engaged, from time to time, some clergyman to vance. I know that ridicule-irresistible ridicule preach, and sent cards of invitation to all the per--is the weapon they constantly employ—and sons to whom he had access at the towns where he rested. The curiosity excited was prodigious. In many of the chief places in Italy, his salon three weeks I was totally laid by, with all the indisposition, in an aggravated form, from which I had suffered before I entered upon my tour. I mention my own case thus at length as a caution to others. I would especially recommend them to avoid hurry towards the close of their journey, to return at a season when the weather is likely to be fine, to watch over the first effects of the change of climate and food, and to resume laborious and anxious duties slowly and gradually. This subject leads me to suggest to pious travellers to take with them some tracts suitable to the sick and dying. So many English become ill abroad, that many a tour begun in vanity, may end, under God's blessing, in seriousness and piety, by the aid of a striking tract, or a copy of the New Testament. It is possible even that the last solemn scenes of life may be cheered by the doctrine of repentance and remission of sins in the name of Christ, thus conveyed. I should perhaps add, that we found great difficulty in having our English prescriptions made up abroad. I explained to a druggist at Spa a very simple one, which he assured me he understood, adding that he had continually made up similar ones. The medicine, however, was so different from what we had been used to, that I could not venture to let Mrs. W. take it. that they do all this on the plea of not degrading religion and exposing it to contempt—but I also know that these same kinds of objections have been made in all ages against every holy effort of truly sincere Christians in benefitting their fellowcreatures. Such objections commonly amount to nothing. Similar ones might be raised against any grave and zealous undertaking in the usual pursuits of mankind. Errors against taste should be avoided indeed, where they can; but such errors furnish no argument against the commanding duties of "loving our neighbor as ourselves," and of "going about" like our Saviour, "doing good." The immensely important concerns of eternity are not to be governed by such trifling considerations. It only requires a ray of holy illumination from above, to discern and feel something of the claim which our divine Lord has upon all our love, all our efforts, all our time, all our influence. Nothing is so truly rational and dignified-nothing so elevated, and in the highest degree philanthropic and philosophical, as the benevolent endeavor to raise and purify the minds and habits of our fellowmen. In doing this we claim no miraculous powers, we insert no infallibility of judgment, we presume on no immediate or peculiar care of the Col. iii. 17. 1 Cor. x. 31. 1 Cor. vi. 19, 20. Divine Providence, we supersede no just use of try and superstition-we do not oppose the tradiprudence and foresight, we advance no pretences tions of men to the inspired word of God—we do to an interpretation of the mysterious scheme of not tyrannize over the conscience-we do not the government of God, we lessen no motive to crush the civil and religious liberty of mankind. activity in ordinary duties-but we plainly main- There never was a time when England stood tain that the Bible reveals a religion founded on more free from these darker shades of guilt. As the sacrifice of Christ and the operations of the a country, notwithstanding all I have just been Holy Spirit that this religion is to change the saying, every thing moral and religious is advanc whole moral bias of the affections; and that when ing. The abolition of the trade in slaves-the the heart is thus renewed, man feels the imperious renunciation of Sunday drilling-the mitigation of obligation of laboring to glorify God in every pro- our criminal code the relinquishment of lotteries ject and every action of his life. The honor of the improvement of prison discipline-the estaGod and the good of men are his object, his pas-blishments for national education-the grants for sion, his joy. He takes a far warmer interest in missions abroad and for erecting new churches at this high pursuit, than the scholar, the artist, the home-the parliamentary committees for investiwarrior, the statesman do in theirs-is more sure gating various abuses the honorable discharge of the value of the good he communicates, and of our pledges and engagements to other states, more persuaded of the ultimate success which are all so many proofs of the high religious feeling will crown his labors-for he reposes on the ever- of England, compared with the continental nations. present providence of that God who "clothes the grass of the field;" without whom "not a sparrow falls to the ground;" and who has condescended to say, that the "very hairs of our head are all numbered." 6. But GRATITUDE TO GOD FOR THE BLESSINGS WHICH WE ENJOY IN ENGLAND, is a further general sentiment powerfully awakened by a foreign tour. Never was I so impressed with thankfulness to God for the moral, religious, free, prosperous, happy state of my own country, as when I had the opportunity of comparing it with that of the nations of the continent. At home murmers, objections, difficulties, are sometimes heard and propagated. Men are restless and discontented. But let any one travel abroad, and he must be ungrateful indeed if his complaints are not changed into admiration. I am far from denying the errors of our rulers, or the imperfections still adhering to our legislation and system of laws-this is human. I am still further from denying, that in our public religious conduct, as a nation, there is, abstractedly speaking, very much evil to deplore. I would be the last to dissemble the many sins amongst us which provoke the anger of God, and which are the more criminal in proportion to our knowledge and ample means of instruction-the luxury, the pride, the sad mixture of infidelity and contempt of the Gospel; the departure of too many of our clergy from the reformed doctrines; the low standard of moral and religious feeling in our senate; our divisions and party-spirit on every question; our neglect of adequate means of education for our poor, and of accommodation for the public worship of God; our encouragement of the sale of pernicious liquors; our licentious and blasphemous press; the scandalous disorder of our public places of amusement; our Sunday newspapers, Sunday dissipation, and Sunday travelling; our apathy at the oppression of the innocent African in our West India Islands; these and other public evils no one is more sensible of than myself. No doubt we have causes to look at home. Still, thank God, England is, on the whole, as superior to other lands in the practice of morals, as in the extent and success of her commerce and her arms. Her faults are not of the peculiar malignity which mark Popish countries-we do not shut up the Bible-we do not corrupt religion with open idola Especially the religious freedom of our beloved country ought to excite our warmest gratitude to the Giver of all good. We are too apt to forget our actual blessings, in this respect. But if we recal the past circumstances of Protestant Europe, or even reflect on her present situation, we shall receive a deeper impression of our own advantages. Consider, for example, the sufferings of the Protestants of France the century before last, after the revocation of the edict of Nantes-tens, yea hundreds of thousands of fugitives escaping, with the loss of every thing, to England, Holland, and Switzerland-so that in the small town of Lausanne only, in the year 1685, there were 2,000 of the laity and more than 200 ministers, whom some even of the Catholic cantons joined the Protestant in succoring. But these exiles were happy compared with their brethren who were detained in their own country. The cruelties of the dragonnades of Louis XIV. were so much beyond all the_common measures of persecution, that bishop Burnet, who witnessed them in his travels, declares that there never was such a violation of all that is sacred, either with relation to God or man. But why should I speak of times that are past, in order to awaken our thankfulness to God for the actual state of things in England? Consider the present situation of the churches in the valleys of Piedmont-18 or 19,000 of the most humble, industrious, hospitable, kind-hearted, simple, obedient, and pious persons of Christendom under the iron yoke of oppression. Every one knows the history of these churches of the Waldenses or Vaudois, possibly founded by the apostle Paul; and, in all probability, the primitive Christians of the west, as the Syrian Christians are of the past. Who has not read, almost with tears, the heartrending story of the cruelties they endured from the Papal see during the dark ages!* I just mentioned the names of these sufferers to you when writing from Turin. But I dwell a moment on their history to awaken us to gratitude. The truth is, that when Christianity was almost lost in Bohemia only. I add here a single trait of their * In the fourteenth century 80,000 were martyred deep piety, as an example not unsuitable to ourselves. It is recorded by an enemy. Before they go to meat, the elder amongst the company says, "God, who blessed the five barley loaves and two fishes before under the Roman Catholic corruptions, it remained in much purity amongst these beloved people, who had spread themselves before the sixteenth century, from the borders of Spain, throughout the south of France, amongst and below the Alps, along the Rhine on both sides of its course, even to Bohemia. They reached also to Bulgaria, Croatia, Dalmatia, and Hungary; communicated their doctrine as far as England; and in Italy stretched down to Calabria. They numbered, about the year 1530, above 800,000 souls. two since, and who revisited them last summer in company with a pious and amiable clergyman, who had been there about ten years before. The inquiries of these friends will probably soon be laid before the British public, and their benevolent assistance solicited--an appeal, which, I am sure, cannot be made in vain.* It seems to me, that the returns which the continental sovereigns have in too many instances made to Almighty Goodness for the restoration of peace, by persecution, cruelty, injustice, tyranny, and opposition to Scriptural light and knowledge, must assuredly incur the wrath of the Most High. May England be ever preserved from copying the tyranny and spirit of persecution which May she keep as far as possible from relapsing into that bitter, merciless temper, which the glorious Reformation tended to extinguish, but which is ever apt to revive under some disguise or another, unless jealously watched and repressed.-The danger of all dominant churches, though ever so pure in their principles, is formality and pride -a secular spirit-false dignity-decay as to spiritual religion-eagerness in pressing matters of external discipline-the loss of the true spirit of the Gospel, and a haughty oppressive intolerance substituted in its place.t It was at the accursed revocation of the edict of Nantes, in 1685, that Louis XIV. engaged the the court of Turin to attempt their utter extermination from the valleys of Piedmont. The Vaudois fled their country in bodies of five or six hun-in all ages have marked the church of Rome ! dred, some to the Palatinate, others to Brandenburg, others to different parts of Switzerland, desiring only a little bread at different towns to carry them on their way. A few years afterwards, a band of 900, under one of their ministers, reconquered their native valleys; and from this handful of Christian heroes, the present Vaudois sprung. From the year of their return, in 1689, till they became the subjects of France, in 1800, they endured with all long-suffering, the cruel oppressions of the Sardinian government. Bonaparte first granted them religious liberty-this was his policy everywhere; he placed all his subjects on the same footing; at Paris he granted the Protestants the use of four of the Catholic churches; three of which they occupy still-those of Sainte Marie, L'Oratoire, and Les Billettes-so in the other cities of France, Rouen, &c. Will it be believed, that when the late Victor Emmanuel reascended the throne of Sardinia in 1814, his first measure was to re-enact all the persecuting edicts against this unoffending people. They are now again compelled to desist from work on Catholic festivals, forbidden to exercise the profession of physician or surgeon, prohibited from purchasing land, required to take off their hats when the host is carried about, denied a printing-press, and were refused for several years even the liberty of building a hospital for their sick; whilst their 'public schools, in which the Bible was taught, were put down, and their children often stolen from them in order to be educated in Popery. In the meantime, the support of their ministers, which was chiefly derived from England, has of late very much failed; and the royal bounty, begun by queen Mary, has been withheld since the year 1797. But I am drawn on too far. I dwell on the circumstances of these churches, not only to excite our thankfulness to God, who has made us in England so much to differ, but also to take occasion to point out the obligation which we are under, to give a proof of that gratitude, by our aid to our suffering brethren. I found as I passed through Brussels, an excellent Christian friend, who spent five months amongst them a year or his disciples in the wilderness, bless this table and that which is set upon it, in the name of the Father, the Son, and the Holy Ghost." And after meat, he says, "The God which has given us bodily food, grant us his spiritual life; and may God be with us, and we always with him!"-See Milner in loc. I will only add, that I was exceedingly grieved to be unable to visit myself these devoted and persecuted Vaudois. At one point of our excursion to Turin, we were within twenty-four miles of their valleys, and this has led me to speak of them; but other indispensable duties made it impracticable for me to devote the time which such a visit would have demanded. 7. I mention as my seventh and last general reflection upon my journey, the duty of exciting ourselves and others, at home and abroad, to FERVENT AND PERSEVERING PRAYER FOR THE amongst the English at Rome, after a sermon by the Already has 120/ been collected for their relief Rev. Lewis Way. Something has also been begun by friends in England. Since the appearance of the second edition of this work, the Rev. W. S. Gilly has published a most interesting narrative of his visit to the Vaudois.He has given a very lively description of the manners and present circumstances of that extraordinary people. Some parts of his narrative are really able writer will be seconded by the liberality of the most affecting. I trust the benevolent designs of the English government and people. A handsome private subscription has been begun, at the head of which are the names of His Majesty the king, and of the Bishops of London and Durham. The banking houses of Messrs. Glyn, Messrs. Bosanquet, and Messrs. Masterman, are appointed for receiving donations. + I add a thrilling caution from the pen of our great practical commentator. "It may also be very well worth inquiring whether there be not some remains of Papal superstition and corruption even in Protestant churches: and how far they whose grand object it seems to be to contend most, and most vehemently, not to say virulently, for that which admits of the least Scriptural proof, or no Scriptural proof, keep at a distance from this tremendous wo." Scott's Commentary.-Rev. xiv. 9-11. |