tle or no information, because the idea of punishment is inseparable from that of sin. When evil is inflicted in vengeance of a crime, it is properly called punishment; it proceeds from the operation of vindicatory justice; it is seen to be the righteous recompense of transgression, wholly separate from calculations of general expediency. The suffering to which these ideas are not applicable, cannot be called pun ishment; penal justice has nothing to do with it, however expedient it may be deemed, any more than with the separation from society of an innocent person labouring under an infectious disease. If, therefore, we adopt the ideas to which this theory seems naturally to lead, we must banish such terms as justice, and punishment, at least when used in their ordinary and appropriate acceptation, from our vocabulary. It requires no extraordinary penetration to discover the effect which the theory of Optimism must have, in modifying at least, if not in setting aside altogether, the great Christian doctrine of Atonement. The history of religious opinions, in this country, since the time of President Edwards, and Dr. Hopkins, furnishes the best practical commentary on its tendency, in relation to this subject. The common belief of the Christian church in the vicarious import, the proper expiatory nature of the sufferings of the Lord Jesus, is found not to harmonize with the ideas which this scheme naturally engenders. The death of Christ, it is said, was required by publick justice; and by the exhibition it affords, in the sufferings of an innocent person, of the displeasure of God against sin, it effectually secures and promotes the highest interests of the universe. How this account of the nature and design of our Lord's death, involving so obvious an abuse of language, so incontestable a contradiction of the first principles of human judgment, could ever be credited by any person of intelligence, I am wholly at a loss to determine. At present, it is sufficient to remark, that it bears no resemblance to the scriptural doctrine, on the subject to which it relates. It may perhaps be deduced from the philosophy of Leibnitz, it certainly cannot from the revelation of Jesus Christ. The reader, it is hoped, will not be displeased with the length to which this discussion has been extended. I have no disposition to conceal my anxiety to disprove a theory, which I cannot but look upon as equally groundless and pernicious: And, if I mistake not, sufficient evidence has been furnished to show, that it is wholly destitute of proof; that it is founded in a delusion of the human ima gination; that it contradicts the common language and judgments of mankind; and that its consequences, in physical science, are absurd; in morals and theology, unreasonable, unscriptural, and mischievous. An important practical lesson may I trust be learned from the subject to which we have attended;-that it becomes not us to indulge in presumptuous and hypothetical speculations about the designs of God our Maker, in relation to his immense and everlasting kingdom. To receive with docility and gratitude whatever revelation the Father of our spirits is pleased to impart to us, to yield a ready and uniform obedience to his commands, to acquiesce with confidence and hope in the dispensations of his providence, is the task assigned to us; a task much more befitting the limited nature of our faculties, and to which it is our wisdom and our business to confine ourselves. STATE OF RELIGION IN FRANCE. (Concluded from p. 453.) There are two Protestant Theological Seminaries in France, one at Strasbourgh and the other at Montauban. The latter is the most important. It has five professors and seventy students. A few years since, a very important appointment took place in this institution, which was a severe blow to the evangelical party. I refer to the appointment of the present Professor of Theology. The right of naming the officers of these institutions is vested in the king. He seldom, however, I believe, exercises this right immediately. In the present instance, he appointed, through the counsel of the university, eight judges who were to examine the candidates, and recommend the individual whom they considered the best qualified for the office. It so happened that these judges were equally divided, four belonging to the evangelical and four to the opposite party. After a great deal of discussion and unavailing effort upon both sides, the President of the Board claimed the privilege of giving two votes, and in this way the anti-evangelical candidate succeeded. Having succeeded, it is no easy matter to effect a change. The management of these institutions being in the hands of the government, it is only through representations made to the minister who has the superintendance of the publick seminaries, that the church, as such, can accomplish its views. The care of the Protestant seminaries, however, is not confided to Catholics; but the council of the university, of which I believe there are six members, commits the Protestant institutions to the supervision of some one of their number belonging to that communion. At present this individual is the celebrated Cuvier. And as the modern doctrines of Geneva are not acceptable to the govern ment, from their supposed political tendency, those in authority have expressed their intention of having the standards of the church adhered to. With regard to the general state of education, I have not been able to learn a great deal. The establishments in Paris for the higher branches of academical and professional studies are, as you are aware, upon a most extensive and liberal plan. The several Faculties of Theology, Law, Medicine, Sciences, and Letters, each composed of numerous and distinguished Professors, give their instructions publickly and gratuitously, and every facility and accommodation is afforded by the government to students in these several departments. But notwithstanding the munifi cent scale upon which these institutions are founded, there is not a corresponding attention to the general diffusion of the means of education. In this respect there has been, within late years, a most unfavourable change. I am told that the schools upon the Lancasterian plan have decreased in number by more than one-half, and it is the common opinion that the Ultra church party are by no means favourable to these institutions. Among the Protestants I have heard frequent complaints of the want of schools, and especially of the want Efforts have, of proper teachers. however, recently been made to remedy this latter evil, and two or three private schools have been opened for the purpose of preparing teachers. One establishment of this kind was commenced not long since in the South of France, by a pious and wealthy lady, which promises extensive usefulness. From this general statement you will see that there is much reason to rejoice, in the state and prospects of the Protestants in this country. For when it is recollected how short a period has elapsed since the political and religious anarchy of the revolution, and since the political existence and rights of the Protestants were distinctly recognised by the laws, the wonder is rather that so much has been accomplished, than that so much remains yet to be done. The building of new churches, the circulation of the Scriptures, the distribution of religious publications, the increasing spirit of piety among the ministers, are all grounds of the most pleasing anticipations. Mr. Wilks assures me, that no one who has not been a resident in France for some time, can estimate the change which has taken place within the last ten years; and his opinion upon this subject is of the greater weight, as the promotion of the cause of truth and piety has been the one great object, to which he has devoted himself during his long sojourn in this country. There is however a portentous cloud at present hanging over France, and especially over the Protestant religion. I allude to the proposed law in relation to the press-a law, the character of which you have already learned from our publick journals. Chateaubriand, in a letter which he has just published, characterizes it in the following terms. "This project," he says, "betrays a deep horror of light, reason, and liberty; it manifests a violent antipathy to the order of things established by the Charter; it is in direct opposition to morals, the progress of civilization, the spirit of the times, and the frankness of the national character. It breathes hatred against the human understanding; all its provisions tend to make thought considered as an evil, as a wound, and as a scourge. We perceive that the partisans of this law would annihilate printing if they could; that they would break the presses, erect gibbets, and kindle fires for writers; being unable to re-establish the despotism of man, they invite with their utmost wish the despot ism of the laws." This is very strong language, and yet all this the writer promises to prove, when he is called to speak in the chamber of peers. It is because this law (should it be carried into effect) will so seriously affect the Protestant interest in France, that I have thought proper to mention it. The Tract Society would be entirely destroyed; the tax upon the average number of their publications would be 40,000 dollars: its continuance therefore would be out of the question. For the same reason, the publication of all small religious books must cease, and the Protestant journals themselves would, in all probability, be discontinued. Such however has been the general opposition which this project has excited, that it is confi dently hoped, that in its present form at least, it will not pass. With regard to the Catholics, I know little which is not to be learned from looking upon the surface of things around me. The people here are by no means suok to that degree of superstition, which is to be found in many Catholic countries. But as to real piety, there is no manifestation of it which reaches a stranger's eye. And the Protestants with whom I have conversed upon this subject are of opinion, that religion is almost universally made to consist at present, in the strict observance of the rites and ceremonies of the church. Jansenism is out of vogue. The great controversy is between the Jesuits and their friends, and the moderate church party. The religious periodical publications devoted to the former are, The Memorial Catholique, which appears monthly; and the Mediateur, which comes out three times a week. The organ of the latter is, The France Catholique, which advocates the liberties of the Gallican church, and the principles of the declaration of Bishops made in 1682. The progress of the Ultra church party has of late been such as to give rise to great uneasiness. Complaints upon this subject are no longer confined to the opposition journal. The Chamber of Peers have sent an address to the Ministers, praying them to enforce the laws against the Jesuits. This is looked upon as an event of no little interest, as it manifests the opinion of the highest body in the kingdom, as to the existence of the evil, and their disposition to prevent its progress. I will send you a copy of the Count de Montlosier's petition, which led to the result which I have just mentioned. It is not with any reference to their political bearing that I mention these subjects, but as they are connected with the great cause of human improvement in knowledge and religion. A stranger has very imperfect means of forming any correct estimate of the general state of morals, in a country in which he sojourns only a few months. Some things, however, are so obvious that they cannot fail to arrest the attention of the most transient visiter. And such is the impression that Paris has made upon me, that I would prefer that a son of mine, unless he had much more than an ordinary share of moral and religious principle, should be deprived of all the advantages of going abroad, rather than expose him to the temptations of this seducing capital. It may be that in our own large cities vice is equally prevalent, but it most assuredly is neither equally obvious nor equally attractive. In our country a young man must go in pursuit of evil, here it accosts him at every turn, and through every avenue; and that not in the disgusting form which destroys its power, but invested with every attraction which can conceal its vileness. This opinion, which even in my short stay I have seen abundant reason for entertaining, is confirmed by the judgment of those who have enjoyed much better opportunities of coming to a correct conclusion upon this subject. I have remained in Paris longer than I intended when I left America; because I found that I arrived in Europe too late to take advantage of the winter course in the German Universities, and that the prosecution of my original plan, of not visiting Paris until towards the close of the period I am to spend abroad, would, under existing circumstances, lead to the loss of two sessions instead of one. Another consideration was, the importance of the French language, which is the general medium of communication in Europe; and the great advantages which are here afforded for the study of Arabic. One Professor of the College de France, lectures three times a week on Arabic grammar, and the celebrated De Sacy, three times on the Koran, or some portion of Arabic literature. There are very few auditors at these lectures, which assume much more the character of recitations; as the Professor examines his pupils upon every word which presents any difficulty. De Sacy is very laborious and faithful, devoting at least two hours to these exercises. And as he has the reputation of being the first oriental scholar now living, it was an important object to secure the advantage of attending his course. purpose, with the leave of Provi dence, to set out in a few weeks for Halle. A letter which I recently received from Mr. Robinson has decided me to fix on Halle, in preference to any of the other universities. He has had a good opportunity of learning the advantages afforded by each, and he has given the preference to the one just mentioned: his opinion I find is confirmed by those gentlemen with whom I have become acquainted in Paris, who are best informed on this subject. I feel, my dear sir, every day more sensible of the serious character of the step which, with the permission of the Board, I have taken. I am fully aware of the risk involved in being so long exposed to the influence of circumstances and opinions hostile to the spirit of piety and of sound doctrine. It is not therefore, I assure you, as a matter of form, that I solicit an interest in your prayers, and in those of other friends of the Seminary. Such however, in my peculiar situation, are the advantages which appear to me derivable from a residence of two years in Europe, that I have never for a moment regretted the sacrifice (which no man who is a husband and a father will deem very light) which I have made. It will afford me the greatest gratification if you can find leisure to write to me-as every line from America has a value, which cannot easily be appreciated by those who have never been far and long from their native land. All communications to me are directed to the care of Welles & Greene, Havre (France). With every sentiment of grateful and affectionate respect, I am yours, &c. CHARLES HODGE. REV. DR. GREEN, Philadelphia. HYMNS BY BISHOP HEBER. ST. JOHN THE EVANGELIST'S DAY. OH God! who gav'st thy servant grace, And lean on thy protecting breast: Eclips'd for us in sorrow pale, Pure Image of the Eternal One, Be ours, O King of Mercy! still Through shadows of thy mortal veil! To feel thy presence from above, And in thy word, and in thy will, To hear thy voice, and know thy love. And when the toils of life are done, And Nature waits thy dread decree, To find our rest beneath thy throne, And look, in humble hope, to Thee! SECOND SUNDAY AFTER EPIPHANY. INCARNATE Word, who, wont to dwell Oh, when our soul from care is free, Then may we seem, in fancy's ear, So may such joy, chastised and pure, From the Christian Observer for August Beyond the bounds of earth endure; last. FOURTH SUNDAY IN ADVENT. THE world is grown old and her pleasures are past; The world is grown old, and her form may not last; The world is grown old and trembles for fear; For sorrows abound and judgment is near! The sun in the heaven is languid and pale; And feeble and few are the fruits of the vale; And the hearts of the nations fail them for fear, For the world is grown old, and judgment is near! Nor pleasure in the wounded mind Shall leave a rankling sting behind. THIRD SUNDAY AFTER EPIPHANY. LORD! whose love, in power excelling, Hear us, help us, when we pray! From infuriate passion's rage, Evil thoughts and hopes unholy, Heedless youth and selfish age; From the lusts whose deep pollutions Adam's ancient taint disclose, From the Tempter's dark intrusions, Restless doubt and blind repose; |