concerns man to know. Each of his sermons is, as it were, a world in itself, in which every object occupies its proper place, and does its part to strengthen the preacher's general argument; or, to change the figure, each of his discourses resembles a vast focus, which, concentrating in itself a thousand scattered rays, throws an immense and brilliant light into the distance.

M. Monod, after having committed to the press some isolated discources, published in 1844, a volume of sermons. M. Vinet, in reviewing these sermons, said, that they gave him the best idea of perfection. Thus much is certain,"

he added, "that no preacher among all those whom we have the opportunity of knowing, appears to us to be more serious, more holy, or more pathetic. Certain it is, that no preaching with which we are acquainted, breathes a deeper sense of the holiness of God, a more tender anxiety for the souls of men, or a more pressing desire for their salvation."*

M. Adolphe Monod has also written other productions, the most remarkable of which is entitled Lucilla, or the Reading of the Bible. It has passed rapidly through three editions, which is a very rare circumstance with our religious books. In the first part of

his work, written in the form of a dialogue, the author defends the doctrine of the inspiration of the Bible against the objections of infidels. In the second, he uses the epistolary form, to show that every human being has a right to read and interpret the Bible. There is a peculiar charm in the style of this work it is clear, precise, sometimes animated, and always in harmony with the nature of the subject. The author neither conceals nor eludes the arguments of his adversaries; he gives them credit for intergity of purpose, treats them as intelligent and upright men, and by this moderation of language he has done much good among the Roman Catholics.

Besides the preacher and the writer, there is in M. Monod the excellent Christian-the man of sound understanding and accurate judgment-ever ready to do a service to others, and who acquires more influence the better he is known. Celebrated authors commonly gain by being seen from a distance. It is quite otherwise with him. He is

* See the Semeur, for November 12, 1845.

seen to best advantage in the intercourse of private life, and even his adversaries speak of him in the highest terms.

The pleasure which I have felt in tracing the characters of these eminent men has led me to be longer than I had intended. There are several others, who have much merit, but I shall not name them, lest I should commit involuntary omissions, or fail to do full justice to their talents. I shall make only one exception, in favour of a lady, the Countess Agénor de Gasparin, who has written, among other works, an essay on Marriage considered in a Christian Point of View, which at once acquired for her a brilliant reputation. Two of her works have obtained prizes from the French Academy, on account of their moral tendency. Madame de Gasparin has fervent piety, a fertile imagination, correct views, and an attractive style. She suffers her pen to run on, to the great satisfaction of her readers, who are pleased with the spontaneous effusions of so enlightened and ingenious a lady, always disposed to communicate to us the noble suggestions of her heart and the treasures of her intellect.

I shall be equally brief with our religious journals. The Protestant periodical press of France is not of very long standing, and has hitherto been but limited in its operations. Men's minds are too much absorbed in politics and business for a purely evangelical publication to obtain extensive success.

Our first religious miscellany was commenced in 1818, under the title of the Archives du Christianisme au DixNeuvième Siècle. It promised its readers essays on divinity, ethics, ecclesiastical history, and sacred criticism; accounts of the operations and progress of the religious societies established in various parts of the world; biographical notices of pastors and eminent private Christians; and select pieces of sacred poetry. The plan was vast and well-arranged, but the period of its appearance presented peculiar difficulties. The religious revival had not yet acquired strength and consistency; it excited much prejudice, and the most worthy pastors felt somewhat of hesitation in identifying themselves with it. On the other hand, the Roman Catholic clergy had all the arrogance of a triumphant party, and the massacres committed at Nismes on the persons of our fellow-Protestants were still fresh in our memories. It

was necessary, therefore, to exercise prudence, to study facts rather than to pronounce opinions upon them, and patiently to wait the leadings of Divine Providence.

The first editor of this journal, which originally appeared in the octavo form, was M. Juillerat-Chasseur, one of the pastors of the Reformed Church of Paris,—a man of moderate opinions, of peaceful, and at the same time firm character, and who had given admirable proofs of his courage at Nismes. He did good by his publication, and gradually prepared men's minds for advancing in the paths of orthodoxy.

The present editor is M. Fréderic Monod, who also occupies the post of pastor at Paris. The Archives, which is now published in the quarto form, twice a month, has been for many years under his management. He is a man of solid piety, incessant activity, and has a thorough knowledge of our religious state. The Archives du Christianisme is the zealous advocate of orthodox principles, of the propriety of confessions of faith, and of the duty of evangelizing Romanists. This journal remains neuter on questions of ecclesiastical organization. It adheres to the national church, but without attacking moderate Dissenters.

Our second religious journal is the Semeur, which I have mentioned on a former occasion. The talents of its editor and his fellow-labourers undoubtedly place it in the first rank of periodical literature. As it appears weekly, it can treat on many subjects which do not enter into the plan of the Archives. Politics, philosophy, literature, and science, occupy a considerable place in its columns. Philanthropic questions, such as the abolition of slavery, the improvement of prison discipline, the regulation of infant labour in factories, and the like, also find in the Semeur an intelligent and devoted advocate.

This journal has, I doubt not, done real service to the cause of Christianity. Without having a great number of subscribers (for in France this is the fate of all serious publications), it is read and appreciated by men in the highest circles. No periodical in the country has obtained for its opinions greater deference and authority than the Semeur. Everybody knows that it is never swayed by party or pecuniary considerations, that impartiality is its supreme law, and that whatever it

touches it weighs in the balance of the Gospel and of conscience. In politics, this journal adopts a line of moderate opposition; it desires the improvement of our institutions, but has no sympathy with the violent extremes of Radicalism. In philosophical matters, it belongs neither to the school of M. Cousin, nor to that of the Sensualists; it accepts and commends whatever it deems true and good. The same in literature; it neither ranges itself beneath the standard of the classics, nor seeks the camp of the romancists; it endeavours to inspire literary men with more elevated notions of personal honour, and greater respect for the laws of morality. Two great principles have been perseveringly maintained by the Semeur: one is, the separation of Church and State; and the other, opposition to the Romish Church and the Jesuits. The tone of its controversial articles is always serious and dignified; it addresses the intellect, and not the passions of its readers.

The editor of the Semeur is M. Henry Lutteroth. He has given proof, in this laborious task, of rare penetration of mind, honourable devotement, and uncommon disinterestedness. Without the sacrifices of all kinds which he has made for this journal we should long since have lost the best organ of evangelical principles which we possess. M. Lutteroth has been actively seconded by M. Vinet, who, by his reviews and critical articles, has attracted the attention of the most illustrious men of France.

The third journal which I shall name is the Espérance, which was established in 1838, and issued twice a week. It was then the same size as our daily papers. It is now published only twice

a month.

The Espérance has undergone numerous changes in its short career. During the first period of its existence, it treated, like the Semeur, on political and literary subjects, but in a more simple and popular style. It was not devoid of merit or utility. With many, it filled the place of ordinary newspapers, and contributed to the spread of sound principles among our Protestant popuÎation. But its editors having been frequently changed, there has been somewhat of instability in its literary management. Its articles were at one time written with but little care. It took a very warm and active part in the discussions on the separation of Church

and State. It is now the organ of the National Establishment and of the Protestant Central Society, and has renounced politics altogether. The Espérance is of orthodox principles. It may contribute to the advancement of piety in our churches.

On the side of the Latitudinarians, there is the Lien, Journal des Eglises Reformées de France. It is published in a quarto form, twice a month, and has reached the seventh year of its existence. Other periodicals of the same party have appeared within the last twenty-five years, but they soon expired, either from want of subscribers or from editorial lassitude. The Lien seems endowed with more vitality. It is the organ of the Anti-Methodist pastors, to use their own expression. It contends that there is no necessity for confessions of faith, opposes all fixed doctrinal formularies, and declares itself the advocate of modern orthodoxy, which it contrasts with the old. journal may be read with advantage to initiate us into the spirit and views of a considerable party among the French Protestants.

This

There are other periodicals in the provinces, such as the Archives Evangéliques at Nismes; the Catholique Apostolique et non-Romain, at Marennes; the Bonne Nouvelle, in Poitou; the Sentinelle, at Valence; the Echo de la Réforme, at Montpellier, &c. There

are also in French Switzerland, the Réformation au Dix-Neuvième Siècle, at Geneva; the Avenir, and the Feuille Religieuse du Canton de Vaud, at Lausanne. Some of these publications have much merit in respect both of design and execution; they serve to propagate in their respective_spheres the knowledge of the truth. But it is our conviction, that Protestantism in France has not yet made all the use of the press which it could and ought to make. The press is the great lever of modern society: it is for Christians to seize it, in order to move the masses and to cultivate with energy the Gospel fields.

THE CALVIN MEMORIAL HALL.

Ir will gladden the hearts of multitudes throughout these isles, that steps are being adopted appropriately to mark the Tercentenary celebration of the death of Calvin. We deem this a seasonable and every way a most appropriate movement, which ought to meet

with the approval of all sections of Evangelical Protestants. He stood alone in the world; none shared it with him in his gifts or in his mission. Luther was a mighty power in the world as a preacher, a popular orator, a man of lion-like courage, the leader of the millions against Popish error and Popish thraldom. Calvin ruled in the world of intellect; his transcendant powers, his high culture, his legal tuition, his peculiar penetration, and much besides, fitted him for his Divine vocation, rendering him not only the first theologian of his own age, but of all subsequent generations.

The great historian, Dr. Merle d'Aubigné, and other friends in Geneva, who have discussed the best mode of commemorating the approaching Ter centenary, have decided on the erection of a Memorial Hall, as a centre whence the truth might radiate, and they have sent one of their number, the Rev. Dr. Barde, to tell British Christians the result of their deliberations, and invite co-operation. The Protestants in Paris have entered cordially into the movement, and it is hoped that the same interest will be excited here.

This, we think, is a good idea, and it will, we doubt not, be generally approved. The state of Geneva at this moment is deplorable. Although once a Goshen, it has long been as Tadmor in the Wilderness! It was the impious boast of Voltaire, before his death -so rapid had been the progress of error after the removal of Calvin and his noble compeers —that Geneva was the darkest place in Europe. The fact is not to be denied. Till the great and good man, the late Robert Haldane, Esq.-who did so much to spread the truth in his own country, and to benefit mankind-repaired to Geneva to spend the winter, laid himself out to confer with the students and promote in them a change of heart and of mind, there was not a man to point a trembling soul to the Lamb of God. These young men were all being trained up in the deadly system of Socinianism; but through Mr. Haldane's labours, a half-dozen bright spirits, who have since been lights in Europe, were brought to know the Lord.

At the meeting which was lately held in the West of London, to promote the object, one of the ministers of Geneva described the present condition of the Genevese population, dwelling on the

large influx of a French Romanising element, and the urgent need of counteractive effort. He spoke, also, of the various kinds of evangelistic agency employed in promoting the evangelization of the working classes, the sanctification of the Lord's-day, &c. He then entered into particulars with regard to the projected building, as a point in which these agencies might concentrate, and whence they might radiate. There would be a hall to accommodate audiences of 2,000 persons, a small hall for religious meetings with working men, a school-room, &c., under the roof of the "Salle de la Réformation."

The interest of the night was greatly enhanced by Mr. Burgess, who said that, having been in correspondence with the pastors of Geneva on this subject, he was in possession of documents in which the meeting would feel great interest. Before coming to these, he observed, that Geneva was once the chosen refuge of the persecuted for righteousness' sake; but there was no such Geneva now. There were, in fact, three Genevas; 1.-The Geneva of Popery, and that of a very bigoted kind; 2. The Geneva of Voltaire and Rousseau; and 3.-The Geneva of Calvin and Theodore Beza. With the two first they could have nothing to do, except in efforts to convert them-"O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united." Besides referring thus to the avowed upholders of infidelity, Mr. Burgess entered an earnest protest against a compromise with professedly Christian adherents of neology, giving them the right hand of fellowship as if true members of the Church of Christ, and mixing that which is not according to truth with true religion. In the new Hall there would be no sound but the sound of the Gospel. After

other remarks to the same effect, he proceeded to read from the Geneva appeal of Dr. d'Aubigné as follows:

66

Amongst the many blessings vouchsafed in modern times by God to man, the first place is, without doubt, to be assigned to the Reformation. There are many who hail this event as the origin of the enlightenment, the liberty, the morality, and the social prosperity of the nations which embraced it; but, while we recognize its civilizing influence, we must more especially acknowledge that by the Reformatiom the Lord restored to man, together with the infal

VOL. XXI,

lible word of Scripture, the knowledge of the Redeemer, of justification by faith in His blood, of life by the quickening power of the Holy Spirit, and the assurance of eternal blessedness. There is a circumstance which is particularly calculated to remind us, this year, of one of the principal instruments in the hand of God for working out this great transformation. On the 27th of next May will occur the tercentenary of the death of the great Reformer, John Calvin. If we know how to appreciate the benefit which we, our children, and our country owe to the Reformer, can we now remain silent? Decided as we are not to render to a creature honours which Calvin himself would have disapproved, we yet feel constrained to testify our gratitude by giving thanks to the Creator.

"The Christians of Geneva being anxious to discharge themselves of this debt of gratitude, propose to construct a large hall, chiefly for the preaching and defence of the Gospel, but which, under certain restrictions, might also serve for lectures on missions and other religious subjects, as well as on literature and philosophy. Our great primary object being the glory of God in the exposition of the great truths of redemption, we have placed as the basis of our project the profession of faith of the French branch of the Evangelical Alliance. The use of the hall will be given freely, without distinction of religious denominations, provided that the fundamental doctrines of the Christian faith are scrupulously respected. 'If any man speak, let him speak as the oracles of God.' (1 Pet. iv. 11).

The

"It is especially to Geneva that the duty and the privilege appertain of erecting such a monument to the memory of the great Reformer. Genevese have already contributed 1,000,000 (£4,000) for this object. But is it Geneva alone that should take

part in it? Did not the Lord bless Calvin's labours for other countries and cities? The Reformer sent yearly a great number of ministers into France, whom he had prepared by his instructions. His letters of advice and consolation were eagerly sought throughout Europe. The most influential of the Reformers in the low countries were his disciples. Scotland venerates his memory, and puts it on a par with that of John Knox, as one of her greatest benefactors. Vast numbers of ministers and members of the Anglican Church, both in England

and Ireland, with multitudes of orthodox Christians of other denominations in those countries, hold his name in profound and grateful esteem. The letters he wrote to Edward VI. of England, to his uncle the Regent, and to Cranmer, are replete with wisdom and sound advice. The Pilgrim Fathers, who colonized the United States, were among his most faithful adherents. His influence in Germany, in Poland, in Italy, and throughout Switzerland, was very great. It is felt now throughout the whole world. It is recognised from the shores of Erin to the far-distant isles of the Pacific. Missionaries in Japan and China have already manifested their interest in this tribute to his memory. It has, therefore, appeared to us that the work we have in hand is one of universal interest. We know that many Christian brethren remember what Geneva, reformed by Calvin, proved for Europe. During two centuries it was the outwork of Protestantism, the champion for the truth, occupying an important place in the ranks of those who resisted the attacks of Rome and of the Inquisition. We trust that they will now come forward and aid us in erecting the "Hall of the Reformation," the object of which is to hold up the standard of the Gospel and of religious liberty. When the Christians of other countries wished to honour the memory of Luther and of Melancthon, they addressed themselves to all Protestants. We do the same for Calvin.

"We would also point attention to the central position occupied by Geneva, between France, Germany, and Italy, and the attractions presented by the beauties of the Alps, which draw so many visitors. We, therefore, hope that Christians of other countries may join from time to time with us in the "Salle de la Réformation," and have meetings similar to the great assemblies of 1861. A site for the new building has already been purchased for the sum of 65,000 francs. It is in a central situation, near the lake, and the Hotel de la Métropole. Everything is ready, Geneva has contri

buted, and will give more; but we cannot begin, unless brethren from other countries will give us a helping hand. When the Lord desired Israel to build a memorial to commemorate the deliverance from Egyptian bondage, representatives, not of one tribe only, but of the twelve tribes, descended into the Jordan, and each man took a stone upon his shoulder. Friends! bring us each one your stone, and let each ask of the Lord to breathe upon this undertaking the breath of His Holy Spirit, that it may be for the salvation of souls, and for the glory of Jesus Christ our Lord and our God."

In the course of further remarks, Mr. Burgess warmly supported the appeal put forth in the foregoing statement, observing that it was remarkable, that, at present, Geneva had no inscription or stone to the honour of her great Reformer. Rousseau was commemorated by a monument, and a Professor of Divinity assisted at its inauguration. That professor was still living, but, it need hardly be said, he was not one of those who would take part in the approaching commemoration. Mr.

Burgess dwelt on the indebtedness of the Church of the England, and of the entire Protestant Church, to the writings of Calvin. His Institutes were the light of the whole Christian world, upon the great doctrines of grace. The most fitting memorial of such a man, was not a mere monument of marble, but something which would aid in perpetuating His work. The evangelical Protestants of Geneva, considering their small number, had done nobly in the way of raising funds, and now that they had given half, should not we readily give the other half?

We have felt it our bounden duty to give a helping hand to this highly meritorious undertaking, and we are confident that, in so doing, we shall have the cordial approbation of our numerous readers. Nor is this all; we cannot doubt that the publicity here given to the purpose will in some measure contribute to the success of the undertaking.

PURE DIAMOND.-A diamond of the first water may be easily recognized by putting it under water, when it retains all its brilliancy, while all other precious stones lose their singular appearance.

Thus it is with the Christian who has been

made pure in the blood of Jesus. It matters not how deep are the waters of affliction which flow over his soul. Still will his light shine forth to those around him, showing the beauty of his Christian hope, and the sustaining grace which supports him.