peace and progress of those who feel these wants, by telling them of any thing but the work of Divine mercy accomplished on the cross. But if we are far from thinking that controversy should take too prominent a place, or that it should be resorted to at all in the case to which we are alluding, we cannot but think that it is useful in drawing the masses from the indifference in which they are so generally plunged. Numerous recent facts encourage us to look at it as a preparation for something better. It sometimes acquires an extent which gives it a power such as it would not have had in narrower limits. This has happened, within the last year or two, at Tours, Grenoble, Nancy, Toulouse,* and other places, where there has been a cross-fire of controversial pamphlets, and where the interest excited has been such, that thousands of copies of the various works published, have been hardly sufficient to gratify the eager curiosity of the readers.

In cases such as these, whatever be the strength of argument on either side, one great advantage is always secure to the minority-that of making themselves heard by the majority; and the weaker the minority the greater will be their advantage. The fact is, that, even when they seem to attack, the writers of a majority are always really on the defensive; having less to gain than to lose, they endeavour not so much to bring the minority over to their opinions, as to defend themselves against the encroachment of their less numerous opponents. This is remarkably the case in France, in the controversy between the Catholics and Protestants. The latter, alone, forming the more feeble party, are actuated by the real desire of acquirement and proselytism; the former, on the contrary, think they have enough to do to guard their entrenchments, and to this alone evidently are their efforts directed. The controversial works which they publish are calculated much more to hinder the effect which the Protestant controversy might produce on their disciples, than to shake the faith of the Protestants. This point in their tactics is most evidently seen in the pamphlets which they circulate so widely in the rural districts; it is also evident in their direct

Five editions of the Reply of the Protestants of Toulouse to the Calumnies of the Archbishop, a work of near 300 pages, have appeared within three months.

answers to the writings of Protestants; one sees at every page that they aim much more to establish their own members, than to convince their adversaries. There is nothing like this in the works of Protestants; conscious that they have little need to fear desertions, they are earnest in making invasions. This feature of the case is the more remarkable, that we recollect hardly a case where the controversy, properly speaking, has not commenced with the very parties who seem most to dread the result. We must suppose, that the work which is going on in the bosom of the Protestant Church-the revival of faith, and the consequent revival of zeal, in our churches-the increasing attachment of a part of our friends to vital truths, and the desire to propagate these truths, appear to the Catholics to be facts of menacing aspect, since they have sufficed, without any other provocation than a more earnest appeal to rally round the Gospel of Christ, to give rise to an inundation of outrages on the part of the dignitaries of the Catholic Church, to which we had not been accustomed.

In such circumstances, we must accept the position in which they have placed us: we have gained too much already to have any desire to complain. We would not wish to encourage that spirit of controversy, in other words that cavilling spirit, to which unbelievers are more prone than believers, but we feel no longer free to oppose a better controversy that legitimate controversy which our friends, on many occasions, have been called on to sustain; far from that, we pray God to strengthen their hands, to make them daily more prepared for the task which he has given them to do, by granting them that spirit of wisdom, of love, and of knowledge, which they so much need, to accomplish it in a proper manner. We think even, that polemical writings which have not originated in any peculiar circumstances, but which their authors have written for general use, are far from useless. Whenever the religious systems of men are opposed to the religion of God, the nothingness of these systems, by whatever name they are called, can be made apparent, and these little writings often contribute to this end. Those who are called upon by situation to spread the works of which we speak, must limit or extend their circulation, as prudence may dictate.

We have thought it right to explain

our views on the subject of controversy, as it appears to be revived amongst us. The uneasiness manifested by the Bishops has reached the Government. It is known that it thought proper, some months ago, to express to one of our ministers, who had published writings of this kind, its dislike of the use he made of his pen, and that it had even been in contemplation to refuse, on this ground, a confirmation of a call which he had received from the consistory of one of the principal churches of the kingdom. This fact, which shows that the authorities do not consider the debates of church with church beyond the province of government, proves also that they consider these debates really important. It is just as well that we should be aware of it.

A man, eminent in talent and by his position in society, has recently published his opinion on the contest between Catholicism and Protestantism-" Catholics or Protestants," says he, " priests or private Christians, whichever you are, do not disquiet yourselves one about the other, concern yourselves for those who believe not at all: this is the field,hence the harvest." It is remarkable that this advice agrees entirely with the plan adopted by the Evangelical Society of Paris, as to the direction given to its labours. It recommends its agents to address those with whom they come in contact, not as Protestants or Catholics, but simply as responsible beings, who have an account to give, and immortal souls to save. Notwithstanding this arrangement, the labours of the society have excited continual jealousies; nor is the explanation difficult. The Society looks upon most of those whom it desires to gain to the Gospel, simply as unbelievers; the Romish Church, however, which has appropriated them to herself by baptism, considers them Catholics. She believes that her disciples are carried off, even when those who have been rescued from indifference or scepticism did not belong to her by belief. Hence has arisen the controversy to which she has had recourse, and which it has been needful to accept. Persuade the Catholic Church that she has no right of property over those who are not really united to her by faith-make her understand that, as M. Guizot says, "those who believe not are the field,—the field open to both Protestants and Catholics," and you will have ended the controversy, or at least

you will have postponed it to a distant period. We believe it will be difficult to obtain such an admission. Therefore the controversy will continue; and we see no great evil, we confess, in it; since it cannot fail to give rise to the sound doctrinal exposition, and to the open preaching of that truth, which overturns while it builds-which roots up while it plants.

It is essential, we must say it frankly, that this two-fold operation should be going on. Indeed, if there is any difference on this point among the friends of the Gospel, it relates, not to the necessity of controversy, that being acknowledged by all, but to the manner of conducting it, and to the position which it should occupy. Some think it needful to begin with it, in order to clear the ground; others think it better to reserve it to a later period, lest they should turn off the attention from the truths they are anxious to establish, by directing it too much to the errors they desire to overturn: the former desire to proceed methodically,-they would demolish according to the regular rules of war,— would oppose a solid argument to every false reasoning, and would allow themselves no rest so long as any thing remains which they think should be upset. The latter attach less importance to efforts of this kind; they are persuaded that they shall attain the same object, by applying themselves above all to the spreading of saving truth, thinking that the truth, as it extends, will clear away all obstacles in order to make room for itself. Thus, proceeding in different ways, all have, nevertheless, the same end in view. It never enters into the thoughts of either of them, to consider Catholicism as a form which they ought to respect, since they think that in it truth cannot freely develope itself; nor as a religion with which they can enter into any compact, since it is, in their eyes, in direct opposition to many of the fundamental doctrines of Christianity, and since the word of God represents it as a scourge, of which it predicts the ravages and the end.

It must be evident, from what we have said, that we cannot look upon Catholicism and Protestantism, as two systems, destined to satisfy the wants of two classes of persons, to whom different kinds of food are needful. God has offered to mankind but one, and the same kind of food,—we ought rather to say, but one remedy. That remedy is to

1. His word expressly requires it of you. This is his last command; he gave it almost with his dying breath. "Do this in remembrance of me." Is not that command as plain and as binding as that you shall keep the Sabbath, and shall reverence the sanctuary? As plain as that "Thou shalt do no murder," or that "Thou shalt not steal ?" Evidently it is; and that your obligation is just as strong in the one case as in the other. The Redeemer himself makes your obedience to his commandments the evidence of your love to him, and, consequently, the proof of your discipleship. "If ye love me, keep my commandments;" one of the last, plainest, strongest, kindest, and tenderest of which is, "Do this in remembrance of me!"

2. His glory calls for it. This is the highest end of your being, and especially of your renewed being, that you should live henceforth to the praise of his glory; and one important means by which he has directed and commanded you to live to his glory is, that you should confess him before men; that you should, by a visible union with his people, and a stated and public celebration of his supper, show forth the Lord's death until he come; that you should show forth to the whole church, for its encouragement, and to the whole world, for its instruction, what is the ground of your faith and hope, and what must form the basis for theirs also. You are employing one important and appointed means of promoting the glory of Christ, by extending the knowledge of the nature and design of his death, when you sit down at his table to partake of the holy supper.

3. Gratitude to Christ prompts it. Ingratitude is a hateful sin in any one; but think what it is in a Christian, who has received so much grace and favour, and who is laid under so many and so weighty obligations!

But in no way does ingratitude show itself more than in repeated and continued disobedience to the commands of the Son of God, in refusing to partake of his supper, and thus practically refusing to participate in his grace, and sufferings, and love, in providing such a feast for our good. Himself has so remarked the refusal, as the greatest ingratitude, in the parable of the supper. What a feast was there provided; how liberal, rich, and abundant the provisions! how kind and free the invitations! but, oh! the contempt and ingratitude displayed by the persons invited,

when they all, with one consent, begu to make excuse. Considering your gations to Christ, does it not appear very ungrateful to him, that you should fuse to partake of his supper; and de it not discover very great contempt f so sacred an institution as that of Lord's supper, and of so solemn an ever as that which it was appointed to as brate? And observe, also, that—

4. The very nature of a positive com mand of Christ brings with it an equal positive and binding obligation to t observance. Think of this, in connexio with union to a Christian church, and your participation of the Lord's supper. There is no arguing, or contending with positive commands and positive oblig tions. When once we can see what's the will of God and of his Christ, regard to any doctrine, or to any day. all hesitation, argument, and excuse, are at an end, in a moment, and for ever. Hesitation is sin; excuse is rebellion! "I say to this man, Go, and he goeth; and to another, Come, and he cometh, and to my servant, Do this, and h doeth it." There is no hesitation, or excuse allowed or offered; the servan understands his Master's will, and, like a dutiful and obedient servant, he does i Just as plainly and as positively your Lord and Master says to you, • Do this in remembrance of me;" and can you suppose that one fellow-creature is called render to another that prompt, unhesitat ing, ready obedience, which you are not called to render unto Christ? Shall the servant of an earthly master altogether out-do and shame you, in your allegiance and obedience to the Son of God? That would be to your shame, that one should render to a fellow-creature the obedience and submission which you refuse to your Creator and Redeemer. Let me tell you seriously, that not even your fears about your fitness, or of eating and drinking unworthily; no opposition from relations or superiors; no peculiar circumstances of a domestic, personal, or any other kind, have any force against a positive command and positive obligations. There is far greater sin and danger, too, in violating a positive command, and in breaking through a positive obligation, than it is possible there should be in obeying it; whatever the Apostle, or our translation of his words, may say about eating and drinking damnation. I beg to repeat this sentiment, that there is far greater danger in disobedience to the Son of