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example. The Kürsaals and Redoutes are a disgrace to the governments which support them-a blot on the face of the society which frequents them. We feel strongly that Christian people should not be seen in them; but if they must go, if they feel it their vocation to go, and to see, in order to warn others, let them go with hearts uplifted in prayer to God to be kept sincere in purpose; for we may well apply to gambling the words of the wise man: "She hath cast down many wounded; yea, many strong men have been slain by her; her house is the way to hell, going down to the chambers of death."

Another temptation-frequenting the gorgeous ceremonials in Roman Catholic cathedrals and churches.

We know that many tourists visit them without injury; nay, we know more than one clergyman who had gone far in the Tractarian sentimentalism of religion, who had substituted candles on "the altar" for the preaching of the gospel, and a cross under the east window for the doctrine of the Crucified Jesus. But a visit to Rome-scenes in St. Peter's-horses and mules blessed on San Antonio's day, and the "petits cachots" of the Inquisition, dispelled the illusion. They came home-put out the candlesremoved the crosses-returned to the beautiful simplicity of church of England worship-and now preach Christ as "the light of the world," and the only Saviour of sinners. But this will not hold invariably. Some minds are so constituted that, although at first they resist anything absurd in religion, yet use or custom overcomes the resistance, and a reaction in its favour sets in, especially if there is no "rejoicing in hope," but, on the contrary, a melancholy, dejected temperament, seeking something which it cannot find, combined with a love for the fine arts. What wonder if Vespers softly and sweetly sung amidst richly stained windows, and surrounded by the finest specimens of the art of the Caraccis, are soothing to their feelings! Is it strange to find them tempted by painting, poetry, and music, all pleading for a religion which only asks them to feel and to do, without troubling them to think whether it is right or wrong-whether established by Christ or invented by Anti-Christ? Can we be astonished to find such, after a winter's attendance at St. Gudule's at Brussels, or at Santa Maria del Flora at Florence, joining a Church which indulges all their natural tastes, and promises them the pardon pronounced after confession, without asking them even to believe its distinctive doctrines?

We warn Religious English not to be seen, frequently at least, in Roman Catholic churches, and to beware of leading others into temptation.

Christian parents, on a continental tour, sometimes forget that the religion which they see, and thank God for, in their children, is often the result of education, accompanied by the restraints of a well-bred English family, and not altogether the

work of grace in the soul. A youth of twenty, and two girls, one older and one younger, accompany their parents on a continental

The youth is a fine manly fellow, full of kindness, sound in doctrine, respectful at prayers, public and private; and very obedient to his father and mother. As a child he was fond of learning hymns; since then he has been at Eton, and for a year or two at Oxford, and has at both places learned many things which his parents are not aware of. And though the German "rouge et noir" tables are no temptation to his parents, they are to him. He never played-never liked play, in England; he never once betted, even on the great Oxford and Cambridge rowing-match at Putney or Mortlake; yet, when he sees play accompanied by fine music, exquisitely dressed suppers, brilliant lights, handsome furniture, and fascinating company of both sexes, his antipathy to it melts away in the hot and crowded saloons;-and he returns to London a gambler, notwithstanding his religious education, and the blind fondness of his parents supposing that "from a youth he was a child of God!"

The girls are like almost all other English girls of the same age and position. No mauvaise honte; but while frank in heart, they have that retiring modesty which is the great charm of their age. They visit the picture galleries and admire the paintings; they are taken to witness mass at Roman Catholic churches, and they more than admire the music,—it has a thrilling interest for them; their eyes become accustomed to figures of saints, and even of our Lord himself, carved by the master hand of Verbruggen, and to the Virgin and Child in the soft but glowing painting of the Italian school. We know of a family such as we now describe; and, just as the eye and ear became accustomed to the ornaments, the decorations, and the idolatry which they had so often seen and heard in Romish churches, they met some old acquaintances, who had taken a permanent residence, and settled down in a continental town. The father of this family had been once a strong political Protestant at least, but was now a Romanist; he had succeeded in perverting his wife-the children followed. They were glad, really glad, to see their old acquaintances. "Stay a while here till we talk of old times." Apartments were at once secured at the "Lion d'Or," but an unpleasant feeling passed through the minds of our travelling English, when they found out that all their friends in were Roman Catholics. Paterfamilias, however, dismissed the feeling as unworthy. "No fear of our girls, staunch Protestants as they are," said he; "we'll stay a while: the girls all like it." They did stay; and that oily, wily snake of Rome crept into the bosom of the happy family. Books were lent to the girls to read, with a request that they would not show them to their parents; they were introduced in their walks to agreeable acquaintances. Gentlemen in black, who could speak several languages-English perfectly, assured

them that it was no harm to conceal their feelings or their actions from their parents; nay, that it was even meritorious to do so, if the church required it. Ladies in black called them their "dear young sisters," and hoped the time would come when "their gentle natures would sympathize with the sorrows of Mary, and the sufferings of Mary, who endured so much for their souls!" The fact was, that the outworks yielded to the image of Popery clothed in the fine arts; and time and place being opportune, they fell an easy prey to Jesuits of both sexes; and before many weeks were over, they were, to the grief of their parents, received into the church of Rome!

But the great temptation, the monster-evil in the path of the Religious English, is THE CONTINENTAL SABBATH. How painful, at first, to the Christian's ear and eye in Paris, Brussels, Frankfürt, Milan, Rome, are the follies and frivolities which he hears and sees on the Sabbath-day, and the open breach of God's law! But, as the continual flow of the mountain torrent wears even the granite rock against which it dashes, so, in many cases, the ear, the eye, the mind, the spirit get accustomed to "the manners of the nation," the finer religious sentiments are worn out; and the sanctity of the Sabbath becomes a mere matter of doctrine, leading to no corresponding practice in the life.

"Surely you are not going to travel to-day ?" we said to two religious ladies in a pension in Paris, whose expected compagne de voyage called for them a little before the time of divine service on Sunday. "Oh, we must-a little way, at all events," replied one of them; "people are not remarked for it here as they would be in England!" "I and my little boy walked to the chateau R by the river side to-day. Sunday is the only day upon which it can be seen," said a lady once, apologetically, a remark having been made that her seat in the church was empty. "Oh," said another, " we don't mind it so much now-one gets accustomed to it; at first I was ready to cry every Sunday at the open desecration of the Lord's day on all sides." There is, in the Rue d'Aguesseau, in Paris, near to all the principal hotels, a handsome church, capable of accommodating about eight hundred persons; it is quite full on Sunday morning; the service is well conducted, and the "good tidings" of salvation through Christ are faithfully preached. On the 14th of August, 1859, the eve of the Fête Napoleon, "the army of Italy," victorious from the fields of Turbigo, Magenta, and Solferino, entered the French capital from the camp of Saint Maur, where they had assembled a few days previously; and a glittering pageant it was. Cavalry, artillery, infantry, the "Garde Impériale," the Zouaves, and the Turcosthose swarthy African Mohammedaus in their picturesque light blue costume; the Marshals of France in their rich uniforms, and the "blessées"-the wounded soldiers-in front. Triumphal arches were erected on the Boulevards, bouquets were scattered before

them by fair hands, and tears of excitement and national pride trickled down hardy weather-beaten faces. The whole army defiled before the Emperor, beside the column of Napoleon, in the Place Vendôme; the Empress, and thousands of other welldressed ladies, sat upon raised benches around this well-known spot. It was Sunday, just before, and at the hour of morning service. The English congregation in the Rue d'Aguesseau close by, instead of the usual seven or eight hundred, numbered seventytwo on that morning! Sunday, as it is well known, is the great day for fêtes and spectacles and public amusements on the Continent. It is the only day upon which admission can be obtained to some splendid buildings. On Sunday only can the native dances be seen at Munich, or the richest dresses of the Carnival at Venice, or the immense fountains throwing up their jets of water at Versailles; it was, on this occasion, the only day to see the grand procession of the army of Italy; but is this sufficient reason for neglecting the spiritual service of our God and Saviour, for breaking the distinct command of the Lord of hosts himself?

English tourists, and especially religious tourists! it is necessary to put on the whole armour of God, that ye may be able to stand against the wiles of the devil; temptations of a new kind are before you, and about you, on a tour. Do not go to places of amusement, however fascinating, which are not in accordance with your high calling. However curious or beautiful a "sight" may be, if your profession is against it, or your example might do harm, keep away! Do not neglect the daily reading of God's word, nor give up family prayer; and, as you pass, it may be on Sunday the race-ground at Chantilly, or the cafés chantants in the Champs Elysées, or cross the Rhone bridge at Geneva, and see the gay crowd sporting on the lake or in the gardens, draw the English Sabbath more closely to your hearts, and remember the word of God:-" If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honourable and shall honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it!"

THE REV. LLEWELYN DAVIES ON THE ATONEMENT,
WITH MR. HEBERT'S REPLY.

1. Two Sermons preached at Christ Church, St. Marylebone, on The Forgiveness of Sins, and Christ Dying for Men. By

Vol. 59.-No. 270.

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the Rev. J. Llewelyn Davies, M.A., Rector of Christ Church, St. Marylebone, and late Fellow of Trinity College, Cambridge. London: Macmillan and Co. 1860.

2. The Atonement by Propitiation. A Fragment of the Argument, &c. By the Rev. Charles Hebert, M.A., Officiating Minister of Brunswick Chapel, Marylebone, late Rector of Burslem, &c. London: James Nisbet and Co. 1860.

THESE two sermons are to the Broad Church or Anglican party what Tract No. 90 was to the Tractarians; a daring manifesto, in which their aims are announced without equivocation or reserve. There is no controversy now as to the meaning or the intentions of the party, so far as they are represented by Mr. Llewelyn Davies. What they believe and what they accept as divine truth is still, we must allow, a little doubtful. But there is no doubt as to what they deny. They deny, then, that, except in a non-natural, and, we must add, not very intelligible sense, Christ died a sacrifice for sin. They deny that he was a propitiation or a substitute for man. Taking the words in their proper sense, they deny the atonement; and together with it the doctrine of man's lost condition, and in short all the doctrines which are implied in the great cardinal doctrine of the vicarious sacrifice of Christ, or, by necessary consequence, are deduced from it. And this is done with an audacity which it is equally difficult to confront, and dangerous to leave unnoticed. Who can attempt to answer such

a statement as this ?

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"The fact is, that there is not a word in the Bible about the punishment due to our sins being inflicted by a just God upon his own Son. The notion is, indeed, a very common one-so common that there are few religious books of the widest currency which are entirely free from it. There are two, however, from which it is absent-the Bible and the prayer-book. A doctrine which is not in these, is not binding on a Protestant or a Churchman."

There are some propositions offered to the world from time to time, the absurdity and extravagance of which almost forbid a serious answer; and we place this extract high upon the list. If we were gravely told that two and two were only equal to a single unit, we might be perplexed how to make a reasonable answer; and our difficulties would not be diminished if, with a bold face, our informant went on to say that there was not a word in Colenzo's Arithmetic from which it could be inferred that two and two make four. Our perplexity is of a similar kind in attempting to deal with the assertions of Mr. Llewelyn Davies.

The method in which his argument is conducted, is well worthy of the conclusions to which it leads. The first sermon, on the forgiveness of sins," professes to be an exposition of the parable of the two debtors. (Luke vii. 42.) This forgiveness, he says, and truly, is an image of God's forgiveness of his debtors; and he

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