Theodoxa.

A Treatise on Divine Praise: or, the Exercise of Devout Gratitude to God. By Nathaniel Rowton. 12mo. pp. 223. John Snow.

A plain and pious volume, on an important subject, designed especially for the use of the Christian in his seasons of devotional retirement.

NEW WESLEYAN

In the month of September, 1791, the late Dr. Coke and the Rev. J. de Queteville visited Paris, hired a room for divine worship, and endeavoured to introduce the Gospel to the inhabitants of this gay metropolis. The attempt was unsuccessful.

A second effort was made in the year 1820; but as the authorization of a Wesleyan place of worship could not, at that time, be obtained without many restrictions, this second attempt was accompanied with very little success; and for a short time Paris was partially given up by the Wesleyan Ministers. They did not, however, entirely abandon it, but preached occasionally in private houses as opportunity offered. In the year 1824 we find Paris again on the Minutes of Conference, in connexion with Charenton, a town distant about four miles, where the Rev. W. O. Croggon and the Rev. J. H. Adams preached successively to a large company of Englishmen, then engaged at an iron-foundery at that place. From the above date, and from a very small beginning, the Wesleyan cause has gradually risen in Paris. The Wesleyans have, from the commencement of their labours in this city, occupied, as places of worship, large rooms in private houses; a circumstance which has very much militated against their more rapid success. It may be safely said, however, that every change they have made has been an improvement upon the place they previously occupied. Thus when the Rev. R. Newstead removed from the Rue du Bouloi to the Rue d'Anjou, the change was very much for the better, both as to the locality and the place itself; and when that place was exchanged for the one we now occupy in the Rue Royale, the cause, as is clear by the results, gained another step. A still larger place of worship is now wanted. To seek one would be in vain; for no room can be found that would contain more than that does which we now occupy.

Wesleyan Methodism has attained to a position in Paris which requires a good

CHAPEL IN PARIS.

chapel; but such is the state of the General Mission Fund, that we cannot hope that the Committee will lay out at present five or six thousand pounds for that purpose.

How wonderful are the ways of divine Providence! Two years ago a theatre was erected, and opened just under the windows of our present chapel. This was a great annoyance to us, especially during our Sabbath-evening service; for at that time it was most numerously attended. But this theatre did not succeed, the parties failed, and it was closed. This same theatre has been offered to us for a chapel; and, after much deliberation and prayer, we have taken it at an annual rent, and it is now ours for the cause of God. This chapel will be used for French as well as English service. proprietor has agreed to make all necessary repairs on the outside, fix a new floor, and put in some additional windows. We shall have a good front entrance from the Rue Royale, with a large chapel-door, and an inscription over it, "Wesleyan Chapel." The front entrance of the chapel is just three doors below our present entrance, and is on the same side of the street. Our present place of worship is up two pairs of stairs: the new one will be on the ground-floor.

The

The fitting up of the interior of the chapel will be at our expense. We have pledged ourselves not to apply to the Committee for an additional grant, resolving to do what we can on the spot, and not doubting that we have a few generous friends in England who will readily come to our help. When we state that this is the second theatre in France that has been converted from a play-house into a Wesleyan chapel, (that is, one at Boulogne, and now one in Paris,) we are confident our friends at home will cheerfully lend us their aid.

At a Meeting of the Committee of Management, held on Wednesday, Nov. 22d, 1841, the following Resolution was unanimously passed; namely,

"That, although the proprietor engages to lay out a considerable sum of

money in repairs and improvements, as in fixing six Gothic windows, a new floor, a new ceiling, a large front-door with a wide passage from the Rue Royale, (to do which she will sacrifice one of the front shops,) there will, nevertheless, be considerable expenses that will fall upon ourselves, such as fitting up new seats, a pulpit, desk, making a vestry and school-room, and preparations for lighting, &c. We therefore resolve that a book be now opened for subscriptions to defray the same, and that the Rev. W. Toase and the Rev. P. Lucas be authorized to solicit pecuniary aid in Paris or elsewhere, as opportunity may offer, so as not to put the Committee at home to any expense whatever in this arrangement."

The workmen are now employed in making the necessary alterations, and we must begin our internal arrangements in about a month from this time. In Paris we must pay ready money for everything. Hence whatever may be done for us, we shall be most happy and thankful to receive. Any amount may be sent in a letter to the Rev. William Toase, "Rue Royale, 23 bis, St. Honoré, à Paris," either in Bank of England paper, or in a bill on any house in London. An account of receipts and expenditure will be printed and forwarded to the contributors as soon as the work is finished; and if it should so happen that a balance remain in favour of the cause, it will be appropriated to the printing of evangelical works in French.

Paris, March 12th, 1842.

ARGUS.

IT is an interesting fact, that several Roman Catholic Priests in France have, within the last two or three years, been led, by the reading of the Scriptures, to renounce the Roman Catholic, and embrace the Protestant, faith. Among

them is M. Maurette, who was formerly a Priest at the village of Serres, which is in the south of France, and near to the Pyrenees. He had always been a serious man in his appearance, simple in his manners, charitable in his actions, and had the reputation of being remarkably conscientious. By the reading of the Scriptures, and a correspondence with an excellent Protestant Minister of the Gospel, he was led to abandon the Roman Catholic religion, and, with it, his office as Parish Priest. This he did last spring. A most interesting correspondence at once took place between him and the Bishop of Pamiers, which we here subjoin :

Resignation of the Abbé Maurette. Serres, March, 1841. MAURETTE, Priest of the commune of Serres, canton of Foix, department of

Arriege, to my Lord the Bishop of Pamiers.

MY LORD, I have the honour to inform you, that the Lord God, the Father, Son, and Holy Spirit, having now, for some time, by an act of his

mere

grace, inclined my soul to attend seriously to its eternal interests, I have been led, by reading and meditating upon the holy word of God, to discover that the Roman Catholic religion does not guide souls in the way which the holy Scriptures appoint, as the only means of salvation. quence, I beg you to accept my resignation of the office of Priest of the Romish

In conse

Church, which I no longer acknowledge to be the apostolic church of Jesus Christ. Allow me, Sir, briefly to explain my reasons, being ready be sides to give any explanations that may be desired, of the grounds of my faith, according to the direction of the Apostle Peter: "Be ready always to give an answer to every man that asketh of you a reason of the hope that is in you with meekness and fear." (1 Peter iii. 15.)

In this spirit, and in all humility, I have the honour to inform you that I can no longer, in conscience, perform the duties of Priest, because I find nowhere in the word of God, that there is established an order of priesthood for offering sacrifice, for the plain reason that, as no expiatory sacrifice is instituted, there is no need of Priests to offer it. Jesus Christ is the only sacrificial Priest; he has finished all, as is said in the Gospel according to John, xix. 30: “ It is

finished, and he bowed his head, and gave up the ghost." Further, St. Paul teaches us, in chap. ix. 28 of the Epistle to the Hebrews, that the sacrifice of Christ was only offered once, in these words: "So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation." And in chap. x. 12: "But this man, after he had offered one sacrifice for sins, for ever sat down at the right hand of God."

It follows evidently from these three passages, in which it is said, 1. That Christ has been once offered to take away sins; 2. That he has been offered as the only sacrifice; 3. That he has finished all, it follows, I say, that there remains no more sacrifice to be made; for Jesus Christ has accomplished all.

Further, the word of God teaches us, in regard to the bloodless sacrifice of the mass, that it is useless and absurd, according to the words of St. Paul, "Without shedding of blood is no remission." (Heb. ix. 22.)

Secondly, I believe that salvation is wholly gratuitous, and consequently cannot be bought, nor earned, nor deserved; for says St. Paul to Titus, "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." (iii. 5.)

The same Apostle teaches us also, that we are saved by grace without works, in these words: "For by grace are ye saved through faith, and that not of yourselves; it is the gift of God; not of works, lest any man should boast." (Eph. ii. 8, 9.)

It follows plainly, from these three passages, that, works being of no avail to procure salvation, there is no need of Priests to judge if the works are good or bad, sufficient or insufficient. They have nothing to do in the matter. One thing is enough; namely, faith, which, being the gift of God, and not of man, cannot be bestowed by them. However, Sir, and to avoid misunderstanding, I hasten to add, that if works are useless to salvation, they are not so to Christian practice; for though not the cause, they are the consequence, of salvation. "Faith without works is dead," says St. James. (ii. 20.) No order of Priests can give absolution, which is a matter between the Christian and his God.

Thirdly, I believe that every Christian is capable of searching the Scriptures, and knowing the way marked out by them. Indeed, the Lord tells us in St. Luke xi, 13, "If ye then, being evil,

know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him?" The Apostle James teaches us, also, that, "If any of you lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not, and it shall be given him." (James i. 5.)

It follows, from these passages, with the clearest evidence, that the Christian receives from God, and upon his own request by prayer, the communication of the Holy Spirit, and the wisdom by means of which he discovers and is guided by the truth. He receives from his God, and from his God only, the knowledge of the things which belong to his eternal peace.

It follows from these three propositions:

1. That the Romish priesthood is not a divine institution, and is useless; the word of God making no mention of it, and giving nothing for it to do.

2. That salvation being gratuitous, and without works, all that the Roman Church teaches, under the name of indulgences, penances, meritorious works, are the commandments of men, and not only useless, but hurtful, in the work of salvation, by attributing to man what comes from the grace of God alone.

3. Lastly, The word of God institutes no infallible body of men in matters of faith; but furnishes to every Christian sufficient light to walk in the way of salvation.

These three points established, there is left to Rome neither Priest, nor the dispensing of salvation, nor infallibility; that is to say, there is nothing left her. I am thus constrained, Sir, to leave your Church. I will even say, that it has been trying to flesh and blood; for my intercourse with all my brethren, and in particular with you, Sir, has been very pleasant to me, and I have never felt your authority to be burdensome. appreciate your goodness to me: I trust that, on your part, you will admit that my conduct, wherever I have been sent, has been wholly disinterested, and free from reproach.

I

I ought to add, Sir, that, though I resign my office of Priest of Rome, I consider myself still a Minister of Jesus Christ, not to lord it over God's heritage, but to aid and encourage them by preaching the word according to the direction of St. Peter, 2 Epist. ii. 1, 3.

MAURETTE.

Serres, March 9th, 1841,
Two o'clock in the morning.

The Bishop's Answer.

Bishopric of Pamiers,

March 27th, 1841. I RECEIVED, Mr. Abbé, with pain, your afflicting letter of the 8th of this month, and I know not how you interpret my silence since that time. I went to meet you as soon as your intentions were known. In spite of my infirmities, I was conveyed to Foix, where I invited you to come and see me: you avoided my presence. Ah, no doubt you feared, and rightly, that I should address myself to your conscience, to prevent your destroying yourself. In your blindness, and under some unaccountable delusion, you have chosen to draw up or subscribe a resolution most strange, contrary to the principles not only of the faith, but of common sense, most disgraceful to your reputation, most scandalous to Christians and to society. You have dared to write me that, influenced by arguments, the futility of which you take pains not to see, and which have been, you ought to know it, a thousand times refuted, you resign your office of Priest of the Romish Church, to become, what you call, a Minister of the Gospel; and hence you abandon the care of the parish of Serres confided to you.

Thus, Sir, do you justify the sad anticipations which were formed of you; you justify the reproaches which not long ago I had to bring against you before my council, where all the defence you offered consisted in denials as false as were the assertions by which you tried to injure me.

I wished to leave you some time for reflection, that you might consider the position you occupy. I hoped much from the good advice given you by the zealous and charitable Curates of St. Valier, St. Giron, St. Lizier, and others, who have tried to bring you back to the right way. What becomes of the promises you have made them? Ah, there is still time, my dear Sir; the heart of your Bishop is still open to you: come and console him by your repentance and assurance of a sincere return. Ah, if you knew all the bitter pangs which your going astray causes him, you would not by your longer obstinacy oblige him to pronounce against you the penalties of the law. For, I forewarn you, Sir, and for the last time, that your reply to this letter, or your failure so to do, will govern my course in regard to you.

I pray God that he will enlighten you, and influence you by his powerful grace. Be assured, Sir, that I have no greater

desire than to receive you into my

arms.

G. J., BISHOP OF PAMIERS. Reply of the Abbé Maurette to the Letter of the 27th of March, addressed to him by the Bishop of Pamiers.

Serres, April 3d, 1841.

MY LORD, I have the honour to ac knowledge the receipt of the letter you addressed me, dated the 27th of March last, in reply to mine of the 8th of the same month. I am very grateful for the interest you take in my reputation. I thank you especially for the prayer at the close of your letter, that God would influence me by his powerful grace. It is with great and sincere joy I inform you that your prayer has been heard; this powerful and free grace of God has brought me out of the thick darkness in which I so long lived, to shed on me the pure light of truth, as it is contained in the holy Gospels; and I wish now to live and die according to the rule laid down in the word of God. I hardly know what you mean by what you term "a strange resolution, contrary to the principles not only of the faith, but of common sense, most disgraceful to my reputation, most scandalous to Christians and to society! O, Sir, take care how you thus qualify a resolution based upon the word of God.

You also call the arguments contained in my letter of the 8th of March futile, and a thousand times refuted. Allow me to tell you, that it would be more for the honour of the Romish Church to answer these arguments triumphantly, than to make use of epithets which convince nobody. But do not forget, Sir, that it is from Rome, and not from the church of Jesus Christ, that I have departed, to return to the law and the testimony of God. I should have thought that the loyalty and frankness of my conduct towards you and your Clergy would have screened me from the charge of falsehood which you make against me. You oblige me now to allude to facts which out of Christian charity I should have wished to leave in oblivion. I proceed, then, since it is necessary, to reply, step by step, to the assertions of your letter.

"Thus, Sir," you say, "you justify the sad anticipations which were formed of you."

I might have been glad to know, Sir, who are the persons intended as having formed sad anticipations of me; but it is of no consequence, as I am well per suaded that, instead of lamenting my

blindness, as you term it, these men inwardly rejoice, believing that my conversion to the pure and simple faith of the Gospel, opens to them, not a career of Christian liberty, but an occasion of giving loose to their passions.

If any foresaw what has now happened, why did they not extend to me a succouring hand to prevent me from falling? Where was the charity of the

Samaritan?

"Thus you justify the reproaches I had to bring against you before my council, where all the defence you offered consisted in mere denials."

Your pardon, Sir, your pardon. I will recite the complaints made against me the 12th of January last; and I will see, after a full examination, whether all my defence consisted in mere denials.

1. I was accused of having criticised acts emanating from the diocesan authority. To this accusation I replied, "It is possible: what are these acts?" The Abbé Roubant said, "None have been mentioned." As the subject was not insisted upon, I believed my duty to pass it by. I do not see that here is mere denial on my part.

2. I was accused of having said, I was ashamed to be a Priest. But I took pleasure in answering, "It is true: I said it not once, but often." Here is not a mere denial. Let me say, in passing, who would not be ashamed to be a Priest, now that the avarice and worldliness of many Priests are the cause of impiety and infidelity among the people?

3. I was accused of having been guilty of immoral conversation. I replied, "It is possible; but I do not recollect it." The Abbé Roubant, making some very proper remarks provided I was guilty, I said to him, "St. James tells us, 'If any man offend not in word, the same is a perfect man;' (James iii. 2;) and that I was far from perfection." Can it be said that I replied to this charge by mere denial? particularly when, after being examined, I said to the Abbé Faur, that I was really guilty of this charge, because, being in company where a Priest was making sport by singing a song against your doctrine of purgatory, I said, that "the Priests who were most greedy for money, were in general those who had women to maintain." This language, on my part, is immoral, I confess; but where is my mere denial?

4. I was accused of only keeping company with bad Priests. I immediately named the Priests whose company I kept, and then asked who were these bad

Priests. Your venerable council were silent, and passed over the subject. Where again is my mere denial ?

In my

5. I was accused of not saying my prayers. To this charge I thought proper to answer neither yes nor no. embarrassment, I was content to shrug the shoulders; for to say "Yes," would have savoured of pharisaism; and to say "No" would have been false, because I did not lay aside my Breviary till a few days ago, that is to say, till I experienced the bitterness of the Priests against me. However, to do my denouncers justice, they might believe, and consequently say, without intending falsehood, that I did not say my prayers; that they even doubted if I had a Breviary; for I always chose for a place of prayer either the sacristy or my chamber, and not the public places or corners of the streets; for I had read in the Gospel of Matthew, (vi. 5, 6,) “When thou prayest," saith our Saviour, "be not as the hypocrites; for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men. But thou, when thou prayest, enter into thy closet, and shut thy door," &c. Here again is no mere denial.

6. I was accused of only keeping company with irreligious families. I then named the families which I visited from time to time; namely,-[Here some eight or ten names are specified, which we omit.] I do not consider these families as irreligious, but as good Christians, who are indeed tired of the Church when they see a Priest at the altar, turning to the right and to the left, without their being able to understand either what he does, or what he says, any more than often the Priest himself. These families are not irreligious; for they have no other desire than to practise religion as instituted by Jesus Christ, such as the Apostles themselves practised and taught it, that is to say, freed from all human impurities. These families are not irreligious, because their hearts burn with the sacred fire of charity. I call to witness our indigent brethren, who never go from their houses without having received some mark of the faith which inspires the inmates; and, you know, Sir, that charity is the fruit of faith. Again, where is my mere denial ?

7. I was accused of not exacting the dues for saying masses, and performing funeral ceremonies, &c. I could not deny this fact; for, wherever I have been sent, I never dared to say to any one, whoever he might be, "Pay me, or I will not perform the rites of burial to thy