men;" or, more fully in Art. XXXI., "the offering of Christ once made, is that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin but that alone." If this be not the highest form of the doctrine of Atonement, where shall we find language to describe it? And this is the doctrine of the Church of England, a doctrine set forth in the Articles agreed upon by the archbishops and bishops of both provinces, and the whole clergy, for avoiding of diversities of opinions. If the dignitaries of the Church, and the inferior clergy and the laity, are not believers in the doctrines now commented upon, why are not these doctrines disowned? So long as I hear of the clergy signing the Articles, I conclude that the majority do not disbelieve them; and so long as their flocks pray to God in the forms of the Common Prayer, I cannot but suppose they entertain the notions which they express.

Will Clericus Cantabrigiensis tell me what he imagines the great mass of professed Christians, whether in the Establishment or out of it, do, in fact, believe? Does he imagine that they enter into all the glosses and explanations, the cautions and the provisos, of a few learned and ingenious writers, or that they take their opinions from the creeds and formularies of their respective churches? Do they understand words in their most obvious sense, or are they all cunning workmen in the arts of casuistry and criticism?

R. A. M.

P. S. Mr. Frend seems to have fallen into an old mistake as to the meaning of the words Trinitarian and Unitarian. It is obvious, that if either of these words had never been used, there could have heen no occasion for the other. They are directly opposed to each other. Unity is indeed oneness, and Trinity is threeness, but of what? Does the Trinitarian, by taking that name, mean that he believes in three Gods? Certainly not; but that he believes the one God is three persons. So the Unitarian by his profession means not merely that there is one God, but that God is one person. For a Trinitarian to call himself an Unitarian, is quite as absurd as that the Unitarian should claim the epithet of Trinitarian,

Norwich.

TRINITY COLLEGE LIBRARY.
To the Editor.

SIR, Dublin, Sept. 22. I HAVE but this moment seen a letter of Clericus Hibernus in your Review for April last, and hope you will admit a contradiction of a gross misstatement which it contains. From feelings of affection to the place where I was educated, I cannot suffer his remarks upon the University of Dublin to remain uncontradicted, conscious that the cause is too good to be injured by my ignorance. Your correspondent's first charge is, that the library is inaccessible to the stranger or the uninitiated. Now, I defy him to produce a single instance of any respectable person being refused access to the library, even though he had never been a member of the University. Perhaps the fault is, that the governing part of the College are too liberal of their permissions, as the library has suffered materially, and the number of readers there every day is too great for comfort. I admit an oath must be

ence. I have no ground of complaint against you on the score of providing r their wants; I should be happy to see you equally attentive to this other anch of your duty. You will then receive the benefit of the promise in y text; for although it may be difficult always to trace its fulfilment in the rthly Canaan, your days will certainly be long and happy in the heavenly and of Promise." The sermon and the extempore prayer bore no traces any of the peculiarities of orthodoxy. M. Monasterien removed from lanelli, in the Valley of San Martino, in August last. The richest benefice nong the Cottian Alps does not amount to more than £45 per annum. ut those of Pralli and Manelli fall considerably short of all the others, and e climate being likewise far more severe, it has been a constant practice or the youngest ministers to be stationed here, for a short time only, on their rst settling. With a view to this arrangement, these two appointments rest ith the Synod, or with the table which represents the Synod, while it is not tting, instead of being, like the other parishes, subject to the free choice of he elders of the vacant churches. As a compensation for the severe trial to which the constitution is exposed in these two situations, the young men vho are placed here have the prospect of succeeding by preference to the arish of Angrogna, when a vacancy there occurs. As Pralli is the severest limate of the two, the pastor of that place is first offered to the choice of he elders of Angrogna, and if he is refused, then the pastor of Manelli. But he vacancy occurring last summer, M. Monasterien, of Manelli, weary of is nine months' snows, and wishing to exchange them for only five at AnTogna, prevailed on the elders to give him the call, without waiting for the formality of having the other pastor presented to their choice, and contrary o the wishes of the table, without whose consent, I believe, the first in order cannot be passed over. This infraction of ecclesiastical order seemed to threaten a breach in that spirit of unity which the Vaudois have always been remarkable for preserving. The table took great offence, and talked of appealing to the Sardinian Government to compel M. Monasterien to con form to the established regulation. The matter was, however, very wisely not carried so far. "Divide et impera," would certainly have been the maxim which would have guided the conduct of the priests by whom the King of Sardinia is ruled. The new pastor persisting in maintaining his post, the table at length yielded, and on the 3rd of December, the Moderator attended at Angrogna to install M. Monasterien in his office and deliver the address of advice usual on these occasions. That the body of men, and that an ecclesiastical body, should have thus yielded to the individual, is a circumstance worthy of record, as proving that the Vaudois are the furthest possible from being the slaves of ecclesiastical tyranny, as is the case of so many churches in the rest of Europe, where Protestant has been substituted for Papal tyranny.

Sunday, December 3rd. I heard M. Mondon, of San Giovanni. His text was, 66 For, where two or three are gathered together in my name, there am I in the midst of them." The preacher remarked, that the name of Christ was not like any common name, which served only to distinguish one individual from another, but corresponded to the term majesty, in speaking of a prince. To do or say any thing in the name of his majesty implied more than doing it in the name of the individual. To meet together in the name of Christ was to meet in obedience to his commands, in the profession of his religion, in imitation of his example, and in fulfilment of the grand design of his mission, the promotion of good works. Whenever Christians met together for the promotion of good works, whether in their

Vaudois further than the Unitarians. He did not think, however, that there was an essential difference between the Unitarians and the Vaudois, but that in the services of the Church of England there were many remnants of Popery, judging from the Book of Common Prayer. Similar sentiments to those of M. Güe were expressed to me in conversation by a respectable native of La Tour, who had spent seven years in England, in a mercantile concern. He said he had frequently attended the Unitarian Chapel at Halifax in Yorkshire, and that the Vaudois and Unitarians were exactly alike in their prayers and preaching, "except," said he, smiling, "that the minister sometimes gave the other sects a set down.' "Methodism is madness," said he," and the Church of England is almost the Church of Rome."

Sunday, Nov. 26th. I heard M. Monasterien at St. Laurent, the central hamlet of the parish of Angrogna. At this place the Waldenses built their first church, in the year 1560, having previously assembled in the open air. But all the churches, except that of Pralli, which escaped from its great elevation and remoteness of situation, were destroyed in the persecutions of 1655, and again in 1686. The parish church of Angrogna stands in a most romantic and sublime spot, on a hill which, projecting forward beyond the range to which it belongs, narrows the Valley of Angrogna into a very inconsiderable space, and presents a most interesting vista down to La Tour, three miles distant. Above the church, are seen the lofty range of snowcrowned mountains which form the barrier towards the Valley of San Martino. The little sanctuary crowded with serious worshipers in their homely clothing, seated rank behind rank, on the time-worn deal benches; the honoured body of elders in the centre, alone being indulged with the luxury of a board over the cold stone floor, on which to rest their feet wet with the mountain snows; and the small unglazed windows neatly papered by the care of the schoolmaster, presented an affecting picture of ancient Waldensian simplicity. M. Monasterien's text was Ephes. vi. 1, 2, "Children, obey your parents in the Lord for this is right. Honour thy father, &c., which is the first commandment with promise, that thy days may be long in the land." He observed that there was no instance in which the dictates of nature more strikingly coincided with the precepts of Divine Revelation than that of requiring respect on the part of the young towards the aged, and that the purest periods of antiquity, particularly the laws and customs of the ancient Spartans, presented examples of this kind which might put to shame some ChrisAfter stating the arguments by which the duty of obedience to parents is enforced, he went on to remark, "I am sorry to have observed among some of you, my brethren, that a very inadequate notion has been taken up respecting the extent of the duty of a child towards the authors of his days. For you seem to think that your period of filial duty is finished when you have carefully obeyed the commands of your parents up to the time of your coming of age, and having families of your own; and that after that nothing more is incumbent on you but to see that your parents want for nothing. But if they claim your respect on the ground of their superior experience and wisdom, has not this wisdom been continually growing, and will it not continue to grow with each advancing year? In extreme old age, while their faculties remain, their wisdom must be far greater and more valuable to their juniors, than at the period when you first quitted the paternal roof. Your reverence for them ought, then, to be receiving continual increase, instead of diminishing. And when they are on the borders of the grave, you ought more than ever to ask their counsel in the important concerns of life, and guide your conduct by the light of their superior expe

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public religious assemblies for worship and instruction, or in the other unions which they formed for the advancement of knowledge, and the performance of acts of charity, they were met together in the Saviour's name. Such was the substance of the first head of his discourse. In the second part he explained what was meant by the presence of Christ. Agreeably to what he himself had declared, his presence consisted in the mission of the Holy Spirit, which he declared his Father would send in his name, in compliance with his intercession. "What pains can be too great," the preacher remarked, "to secure so distinguished an honour? Let us all earnestly endeavour, by imitating the great example which he has given us in his own life, to render our hearts a fit abode (or not altogether an unfit abode) for his presence! In illustration of my meaning I will instance the most extraordinary effort of benevolence the world has witnessed in modern times, the Bible Society, in which all sects and nations unite in diffusing the word of life to the remotest ends of the earth. They are engaged in an undertaking in fulfilment of the great design for which the Saviour himself came into the world; and wherever its advocates may go, bearing the knowledge of thy name, thou, O Jesus, wilt assuredly go with them."

Sunday, December 10th, I again heard M. Bert. His text was John xvii. 3: " And this is life eternal, that they may know THEE, the only true God, and Jesus Christ whom thou hast sent." He was more animated than I had ever heard him before. "Many and grievous have been the disputes among Christians," said he, "about what constitutes a Christian. The grand error of each party has been, that they have drawn up a system of their own, and presumptuously demanded that the whole Christian world should subscribe to it. Some, for believing too much, and others, for believing too little, have been pronounced accursed, and doomed to everlasting flames. Will ye allow the adorable Saviour himself to define his religion for you? In the words of my text, which I will pronounce to be truly sacramental, (vraiment sacramentales, he defines the belief he requires of his disciple. O, what interminable evils have been occasioned by men's departure from this declaration of the Saviour! What endless and perplexing distinctions, what unintelligible dogmas, what bloody wars and implacable hatred among the disciples of the same Master, have arisen from this one error of each party endeavouring to set up a definition of a Christian of their own making, instead of contenting themselves with the simple and authoritative words of their Master!" He then went on to shew, at length, that in order to be a Christian it is not necessary to believe this or that creed, of human invention, but to believe that there is only one true God, the Father of all, and in Jesus Christ, whom he hath sent for the redemption of men.

The churches of the Vaudois are generally open every Thursday for a sermon or other religious address. In this week and the succeeding one, I twice attended M. Bert's Catechisms, as they are called,-discourses on the history and doctrines of the Bible, designed to prepare the young for receiving the Lord's Supper, (for the first time,) which is administered once in three months. Young and old assemble on these occasions, and M. Bert first delivers a discourse, and then calls on the young people to give an account of it. He began with the history of the creation, from which he drew entirely practical reflections. I heard him, in the whole, eight times, and discovering nothing of the peculiarities of orthodoxy in his prayers or preaching, I thought the inference a fair one, that whatever may be his belief, these peculiarities are not made by him the foundation of all moral instruction and Christian attainments. From conversation with him I learned,