into an imaginary world where he loses the faculty of distinguishing the visions of this kind of fever, from those which are transmitted by his eyes. In admitting this first deception of which she was herself the dupe, the conduct of Madame de Krudner has been far more honest, far more modest than that of many great ladies, who do not believe themselves inspired, and who nevertheless preach, and decide upon, and condemn opinions, which it does not belong to man to fathom.

In the midst of this new fermentation of religious ideas, the Protestant clergy have in general conducted themselves with much wisdom and prudence. They have abstained, as far as they were able, from declaring themselves in the controversies, and they have given an example of toleration and mutual support. The English clergy, it is true, are more attached than all others to orthodoxy and confessions of faith; yet they could not avoid dividing themselves among the dissenting opinions. It is observable that the curates manifest a great repugnance to permit the ecclesiastics, their brethren and neighbours, to preach in their pulpits; fearing, say they, that they might turn their parishioners from the pure doctrines they teach them; as if they could perceive by any sign, that their doctrine is more pure than their brethren's. At the same time, the heads of the clergy look with an evil eye on this new impulse given to religious zeal by others than ecclesiastics. They are alarmed at this usurpation of their attributes, and the archbishop of Canterbury has recently manifested his opposition to Bible Socie ties, and is seconded in this step by the most ardent champions of the English church.

In the Protestant churches of Germany, the philosophical spirit of distinguished biblical critics has appeared in opposition to the enthusiastic spirit of some new schools; but their controversy itself attests the freedom and division of opinions. The evangelical churches of the countries of the Rhine, have resolved, by their act of union, to take the holy scriptures as the only basis of theological instruction, thus setting aside every creed; and this resolution was confirmed, after a new deliberation, in the month of November, 1825, by the third general synod of the RhinoBavarian Protestant church. In Switzerland, the clergy began by showing a bitter zeal for orthodoxy; but, soon finding themselves surpassed by the new-lights who pretended to be more orthodox than they, and feeling themselves soured by controversy, which is irritating in proportion to its unreasonableness, they lost discretion and support, and provoked a resolu

tion of the state council of the Canton de Vaud, of the fifteenth of January, 1824, against the evangelical Christians, designated in this resolution by the name of momiers, which cannot but be a source of regret to the friends of religious liberty.

In fine, the Genevan church has at the same time given a noble example of respect for every religious opinion, and efforts to establish concord among Christians of every denomination. It has been warmly attacked; but that it might not envenom disputes, it has abstained from defending itself. It has regarded every belief, when sincerely embraced, as deserving respect. It has imparted to its pastors a sentiment of charity, humility, and peace, which makes them avoid in their pulpits all controversy with the Catholic church, every word of condemnation, all anathemas, every accusation of heresy that might interrupt the edification of their hearers of whatever faith. It has, in like manner, by its regulation of the third of May, 1817, interdicted its members from discussing in the pulpits of the canton, those questions which are the present subjects of controversy in the bosom of the Protestant church;—that is to say, those which relate to the two natures of Jesus Christ, to original sin, to grace and predestination; but without in any way interfering with their opinions or their right to develope them in their writings.*

At the same time that the Genevan Company of Pastors thus unite in their practice the most perfect toleration with a charitable attention to the suppression of controversies, that they may not disturb the edification of believers, several of its members have published, with at least the tacit consent of the body, writings that may be received as the true profession of the faith of the reformation, the only one that accords with that liberty of examination which constitutes the essence of the Protestant church, and that independence of individual belief which is its necessary consequence.

From among these writings, which all deserve the serious attention of the religious philosopher, we confine ourselves to the most recent,† as containing a young minister's representation of what is actually taught in the theological school at Geneva. M.

[* Our readers will find much light thrown upon this part of M. Sismondi's subject, by the article on Geneva in the last number of the Christian Examiner.]

On the Use of Confessions of Faith in Reformed Communions. By Etienne CHASTEL. Geneva, 1823.

Chastel begins by maintaining,' that the doctrines of Christianity may be divided into two classes. The first are received anterior to the interpretation of the gospel, and without them there is no Christianity. These are the doctrines of the existence of God, of the divine mission of Jesus Christ, and of the inspiration of the sacred writers. We shall call them primitive. The second are derived from some determinate interpretation of the gospel after it has been accepted as the rule of faith.-We shall call these the doctrines of interpretation.

'On the primitive doctrines, all Christians are agreed; for they would cease to call themselves Christians if they denied God, Jesus Christ, or the sacred scriptures. On the doctrines of interpretation the Catholics are equally agreed, because they attribute to their church infallibility and the right of determining the true sense of scripture. But the reformers, in separating themselves from the Romish church, have adopted the following principles; that the word of God is the only rule of our faith; that no one on earth being infallible, no one has a right to impose a determinate interpretation upon scripture, but that every Christian is free to adopt that which may appear to him best. In virtue of these principles, and interpreting scripture each in his own way, they will extract from it different articles of faith. They will agree on the primitive doctrines and differ on those of interpretation.'*

The author passes from these principles to the history of confessions of faith. He shows that they did not become obligatory till the third century of Christianity; that so far from establishing unity of faith, they have produced discussion and division on questions least possible to be solved; that they have multiplied heresies; that, in fine, they are not less opposed to christian charity than to the right of private judgment, the basis of the reformation. He goes farther. He would banish uniformity of instruction in seminaries, in order that he who proposes to instruct others, may himself become acquainted with every faith, and be better qualified to choose the best.†

'A Christian,' says he, convinced that he is liable to error, will never force his sentiments on others; above all, if he imagines that salvation depends on faith. He would fear, it seems to me, that he might be the cause of their eternal damnation. He will be reluctant to repel from his communion men * On the Use of Confessions of Faith, p. 2.

† Ibid. p. 52.

who may, as he himself confesses, think more. justly than he does; men whom perhaps Jesus prefers to him. He will always respect the sentiments of his brethren; he will never treat them as heretics, he will never hate them, never reject them for their faith.'*

Never was an appeal made to religious men in a spirit of more excellent christian charity, or greater reciprocal toleration. The Genevan clergy address themselves to all who believe in God. 'We refuse,' say they, to recognise for Christians those only who themselves refuse to take the title. If you acknowledge Christ and the scriptures, we acknowledge you for Christians and brethren. We do not require of you to renounce a particle of your faith or doctrines, but only not to impose them on us.'

The fermentation which we have observed in various parts of the Protestant church, the zeal for proselytism which animates the new leaders, certainly do not accord with these pacific invitations. Yet, by a different path, these missionaries will arrive at the same end. Many errors, many fantastical doctrines are taught us with a confidence that seems to declare to us, that those who wish to command our faith, secretly believe they are inspired of God. But, as all have acquired a right to speak, as they contradict one another, as they are obliged to enforce conviction with arguments, not punishments, discussion is maintained on all topics. Historical criticism is better studied, and gains in profoundness and extent. Sects divide, individual opinions are constantly becoming more independent, and very soon every one must respect the sincerity of his opponent, and acknowledge the impossibility of proving to men that which is beyond their comprehension.

In the same production, the Genevan church offers to the Catholics themselves, a friendly hand. It is thus it ends. 'All Protestants, whatever may be their mode of interpreting the holy scriptures, should consider themselves as members of the same christian church; banish from among them anathemas, schisms, disputes; regard and cherish one another as all brethren in Christ. As to the Catholics, if we repel them from our communion, it is neither for their dogmas, nor their rites. It is for the spirit of intolerance which their church professes; it is for their submission to human authority; it is because they *On the Use of Confessions of Faith, p. 81.

serve two masters, and we can serve but one. For the rest, we profess for them the most perfect toleration, the sincerest charity, the most lively desire to see ourselves, at some future day, so reunited to them that there may be, according to the views of our Saviour, but one flock and one shepherd."

Thus, there are no more reproaches of error or idolatry which the one class of Christians can utter against the other. There is even no more accusation of error; for the Protestant church acknowledges she may herself be deceived. It is liberty of thought alone that she strives for, since the Catholic has renounced it for herself. An abyss, formerly separated the two communions; but now there is only a boundary line between them; and we think we may augur, from this review of religious opinions in the two divisions of the church, that this boundary line itself will not long be regarded as dividing the heritage of brethren at variance.

SIR,

ON A REGULAR ATTENDANCE AT CHURCH.

TO THE EDITOR OF THE CHRISTIAN EXAMINER.

I WISH to offer some thoughts to your readers on the subject of a regular attendance at Church, and to discuss some of the objections that are commonly made to this duty.

The propriety and expediency of public worship, I shall take for granted. I shall say nothing of the abstract fitness of devoutly contemplating, reverencing, and loving our Maker, which is worship; or, of the evident propriety of making this a social service, of rendering united gratitude for blessings experienced alike by all, and a common adoration to the universal Father. I need not speak of the manifest advantages of public worship; intellectual, social, religious advantages;-of its intellectual advantages; its tendency, when rightly conducted, to improve the mind of the community; its being but a higher school for intellectual culture, and its needful power to counteract the narrowing and depressing influences of business and labor ;of its tendency, again, to improve the social character, by the opportunities of mutual acquaintance, which it furnishes, at least *On the Use of Confessions of Faith, p. 106.