In 1830 there were in the seminaries 9.304 students in theology. 7.417 do. do. Decrease, 1,887 do. do. do. in philosophy. do. do. do. courses In 1834 only ecclesiastical schools was In 1834 only Decrease, 1.242 do. 19.770 young men. Decrease, 5.935 do. "Thus, in four years, there has been a diminution of a fifth part in the number of Catholic students in theology and of a third part of pupils preparing for the ecclesiastical calling! This alarming decrease,' says the Catholic Journal, from which these details are taken, and make us appreciate at their just value the clamons against the encroachments of the clergy. It appers their calling on account of the reproach attached to the from the above that the young men have abandoned ecclesiastical state, in the unhappy times in which we live.' inen to supply the vacancies in the Roman Catholic Church of France. Is not this an encouraging circumstance, especially when taken in connection with the cheering fact, that at the very time the art of reading is spreading widely in France, there is a growing demand for, and circulation of, the Word of God? It is but a few years ago that the Evangelical Society at Geneva, through its colporteurs or religious hawkers, traversed ten of the French departments, visited about two thousand towns and villages, and sold, not distributed merely, nearly twelve thousand copies of the Sacred Scriptures, in places where they had hitherto been unknown, and all in the space of a single year. During the last year the issues of the French Scriptures, by the British and Foreign Bible Society, amounted to nearly one hundred and twenty-one thousand copies, being thirty-two thousand five hundred above any previous year. The circulation of the French and Foreign Bible Society in the same period amounted to nearly thirty-five thou sand copies, being eleven thousand two hundred and eighty beyond the distribution of any former year. In addition to these, various other societies have been at meetings for bringing to light the evidences of Christianity. Crowds flocked to the churches for this purpose. Then the character and services of Guizot, lately In 1830 there were in the preparatory Minister of Public Instruction, and one of the most eminent men of France, must not be forgotten. If we have not been misinformed, he is, in religious profession, In 1830 the number of pupils in the a decided Protestant. It is certain that no man of high political influence since the first revolution, forty-five years ago, has expressed himself in terms so clear and strong as to the necessity of religion being made a principal object of education. He has strongly recommended it to the directors of the Normal Seminary, who have charge of the schools, which, through his instrumentality, have been rising of late in thou-may give us the measure of our fears for the future, sands over the whole of France. It is well known, also, how important is the service which he is rendering to Christianity, in bringing out an edition of Gibbon's celebrated work on "The Decline and Fall of the Roman Empire," purged from the insidious infidelity with which it abounds. The recent translation of a It is obvious, that if this decline continues for a few number of important theological works from the Eng-years longer, there will not be halt enough of young lish tongue, is another good sign of the times, such as Beattie and Erskine on the Evidences, Wilberforce's Practical View, several of the works of the Rev. Dr Chalmers, and many others. The truth is, there is such a marked turn of public feeling towards Christianity, that the thoroughgoing infidels are not a little disappointed and angry. They thought that revelation was completely crushed, and congratulated themselves upon a final victory. But, two or three years ago, one of the most widely circulated political journals published a long article to show the new tendency towards religion, and the editor, an avowed infidel, predicted that Christianity would be violently attacked by the philosophers. He himself exclaims, "We will put an end at once to these antiquated doctrines." This shows, at least, that the progress is so visible, that even infidels cannot deny it. With regard to Popery, again, immense as we have seen its power to be, and in various quarters even reviving and growing, its prospects are not unchequered. Already is there the beginning of a breach among the members of the Church of Rome. The opening may be but small, and some of the parties not very creditable, but the power of the priest is dis-work in the same important field, but the most gratifyputed, or rather disowned, and the mass is offered in French, not in Latin; and symptoms of the same insubordination, even among eminent members of the Church, are appearing in France, which are alarming the devotees of Popery both in Germany and Switzerland. These shakings may lead to good. At least they are better than undisturbed slavery and death. Vast, too, as are the numbers of the Romish clergy in France, and increasing of late years, it is a remarkable fact, confessed by the priests themselves, that there is a very serious falling off in the young men who are in a course of education for the priesthood. This would intimate that the youth of the country, who are to be the influential men of the next generation, are getting loose from Popery. And though they may not have enough of light to abandon it as a religious system, they have enough to abandon it as a profession. This is an important step. It is plain, at least, that the clerical profession in the Romish Church does not present those attractions and temptations which it held out a few years ago, ing fact of the whole is that stated by the Rev. Mr favourable results from this sowing, joined with kindred | labours. We are assured that the Word of the Lord shall not return to him void. It may be, that of late years the Church of Rome has gained on the Continent some converts from Protestantism, men of note, such as M. de Haller and M. de Stolberg, the two brothers Schlegel and Schelling, one of the dreamers of Germany, and she may make great use of these conversions to trumpet her own praise, but, without any breach of charity, we may ask, what was the motive in these cases? Was it an honest conviction of the truth of the peculiarities of Romanism? Was it faith in transubstantiation or the infallibility of the Pope? No, it was from fancied notions of the political or poetical | virtues of Popery; with the tacit permission to carve upon its creed, and receive or reject as they pleased. There are other conversions, and of a very different character going forward. Conversions not of names, but of realities, from the Church of Rome to the Church of Christ. Eminent Professors in universities, and of standing in the Church, are not ashamed to shake off the dust of Popery from their feet, even after visiting Rome, and to use their influence to draw pupils and flocks to the same convictions with themselves. These are encouraging symptoms which are multiplying from day to day, and putting down the old infidel maxim, that it is reproachful or wrong for a man to abandon the religion of his fathers, however erroneous that ereed may be. While, then, there is much in the present moral and spiritual condition of France to appal, there is also something to animate and cheer. For farther information I beg to refer the reader to a very interesting pamphlet, recently published, entitled, "Observations on the present state of Religion in France," by the Rev. W. Meston. Meston resided for 18 years in France, and is familiarly acquainted with its people. Though I had not the pleasure of reading these observations till after the above was written, it is gratifying to find how closely we agree, The religious progress of France in these latter years far exceeds his most sanguine expectations,-I trust that faithful men in this country will be encouraged, and that the effect of the perusal of these papers in the Christian Herald, on the part of the reader, will be salutary, that while we mark, in the history of the Protestant Church of France, the power, sovereignty, faithfulness, and mercy of God, the selfdenial, the sufferings, and heroic deeds of martyred saints, we shall also be incited to take a warmer interest, and to use more zealous exertions for the spiritual welfare of an immense country lying at our very doors. There are many motives to this course. The remembrance of the past,—the glory of a once illustrious Church, our obligations to Calvin and the French Reformers, the refuge which France in part afforded to our own suffering ancestors, ancient similarity of faith, Church government, and order,—the dread persecutions of the French Protestant Church by popish and infidel hands in succession,-these considerations should all move us, but they are greatly strengthened in force when we take into account the present, the long protracted moral degradation, the ignorance, the misery, the wars, the slaughters, of France, that she has been a spectacle to the world, that she is still a stranger to peace and freedom, and never can enjoy them while a Mr stranger to the Gospel of Christ. In addition to these things, let us not forget, that from her position in Europe, her power, her arts, and civilization, her literature, she must ever exert a very important influence, not only upon the welfare of Britain, but of the world. How desirable that that influence should be salutary, and in order to this, how necessary that Christians should combine their prayers and exertions that the pure Protestant faith and institutions of the best times should not only be revived but rendered universal! I cannot better conclude this paper than in the words of an author, whom I have repeatedly quoted, and as to whom I would apologize for having quoted so often, did I did not know, that while his information is characterized at once by piety and intelligence, it is almost inaccessible to the British reader. Four years ago, when writing on the duty and means of evangelizing France, he thus addressed the Christians of America :— "France exerts, by her geographical position, by her universally known and spoken language, by the fame of her political tribune, and by her journals and literature, the most direct and deep influence upon the greatest part of the European continent. France is, so to speak, the head and heart of Europe. When an opinion is agitated and unfolded in our country it quickly reaches neighbouring nations. This is true not only of politics and the fine arts, but also of religion. When France entered the road of infidelity, how soon other countries followed her example! what shipwreck of the Christian faith in Germany, in Italy, in the north of Europe, and even in the remote coasts of the New World! May we not expect that her influence will be equally powerful for good when she returns to the truths of revelation; after having been the instrument of the prince of darkness to lead astray millions of men by her infidelity, may she not become the instrument of the Prince of Life to conduct by her new faith a great multitude to the foot of the cross of Christ? Would not her revival serve to awaken other people of Europe as her sleep has caused many to sleep in the bonds of perdition! There is strong reason to believe that in evangelizing France, we shall be indirectly evangelizing Europe, and that the torch lighted in a single country will shed afar its light over a whole continent. Is not this an additional reason, why Christians, on both sides of the Atlantic, should make generous, active, persevering efforts to send forth evangelists to announce in all parts of France, the glorious Gospel of our Saviour?" BIOGRAPHICAL SKETCH. MISS GRAHAM was from childhood of a delicate constitution; her attendance at school, we have seen, was frequently interrupted by severe attacks of illness, which left behind them a debility of body by no means favourable to habits of intense and protracted study. Still, amid all disadvantages, she prosecuted her intellectual pursuits with the utmost vigour till about a year after her settlement in Devon, when she became permanently an invalid. For the last two years of her life she was entirely confined to her room, under the charge of her anxious and affectionate mother. During that time she generally kept her bed, till within seven or eight months of her death, when a violent cough, and other painful symptoms, required her to maintain an erect position. From this period she sat up day and night in a chair, well supported with pillows. Though thus weak in body, her mental powers continued vigorous and active. She divided her time between reading and writing. The Bible was her favourite companion; and from its sacred pages she drew that rich and varied consolation which the Word of God alone can fully impart. For some time, in the earlier stages of her illness, she devoted much of her time and attention to the modern languages, mathematics, chemistry, and botany, but as her end approached, her employments assumed a more spiritual character. Excluded from every other means of actively benefiting her fellow-creatures, Miss Graham sent forth from her sick-chamber writings which, especially "The Test of Truth," have been rendered, by the blessing of God, extensively useful. Besides preparing her works for the press, and correcting the proof-sheets, she was indefatigable in carrying on an extensive correspondence with her friends. The following letter will show the calm well-grounded assurance of a happy immortality which animated and supported her in the view of death :- I am not "I find, my beloved friend, that in death no past good works, no holy endeavours or desires can give the least comfort, except as evidences that we have been accepted for Christ's sake. My sole confidence is_ that I have cast my poor guilty soul entirely, and without reserve, on the free mercy of God in Christ Jesus; casting far from me every other hope. My good works, where are they? I can remember none. They are too poor to think of without the profoundest humiliation. My desires and endeavours, O my dear friend, I feel I should insult my holy God, by even naming them. They are, indeed, "coverings too narrow for any one to wrap themselves in," at the moment of entering into the presence of my God. But my Saviour hath clothed me with his own perfect righteousness, and I wrap myself round in it with unspeakable feelings of security. I examine it on every side, and find itperfect and entire, wanting nothing.' afraid in this my wedding-garment, to appear even before the King of kings. I think I hear my Saviour perpetually saying to me, Not for thy sake do I this, be it known unto thee; be ashamed and confounded for thine own ways.' A sinful worm. May Jehovah, my righteousness, my tower and strength, my rock of defence, my sun and my shield, my complete salvation, O may he be your God and guide, for ever and ever." Her sufferings were frequently of the most intense and agonizing description, but she enjoyed a sweet sense of the divine presence, and an endearing fellowship with God, which fully verified the declaration of our blessed Redeemer, when he said, "In the world ye shall have tribulation, but in ME ye shall have peace." As an illustration, we may quote the following passage from Mr Bridges' interesting Memoir of Miss Graham, -a work of singular taste and piety : to you. "One evening, after a day of great bodily suffering, her cousin went into her chamber to take leave of her for the night. The room was darkened, and perfectly quiet; and the state of her soul seemed to accord with the outer tranquillity. She said, 'I can scarcely speak The sense I have of the presence of God is so powerful, that it almost overcomes me. He has often manifested himself to me; but never in such a manner as this night. Indeed I feel ready to exclaim with Job, I have heard of thee by the hearing of the ear; but now mine eye seeth thee.'' She said very little more, being evidently too deeply impressed to converse; but,' her cousin adds, I shall never forget | that night.' Yet this sacredness of feeling was mingled During the last few months of her life it was evident to all around her that she was fast ripening for heaven. Her intellectual studies were laid aside for ever. The Bible was her sole delight. Human writings, even those of Romaine, Leighton, Milner, and others, which had once afforded her so much pleasure as well as profit, seemed comparatively uninteresting. "I speak not now willingly," she says in a letter to a friend, speaking of religion, "I speak not now willingly on any other subject. I desire to have no more to do with earthly things, but to turn my whole joyful expecta tion to that blessed Saviour, whom I believe I shall soon see face to face, through that infinite, undeserved love and kindness of his, which has taught me to put my whole trust in him for salvation." And in accord ance with the same spirit of weanedness from all the things of this world, she often exclaimed, "I have no earthly cares, no earthly wish.” Her resignation to the divine will was prominently marked. "Though I cannot now do the will of my heavenly Father," she remarked on one occasion, "I can suffer his will." She acknowledged, with the utmost gratitude, the attention of her friends. One day, when speaking of the kindness of her nurse, her minister observed, "But oh! how kind, how much kinder, is Christ." "Yes," she replied; "but even all this kindness of the creature flows to me through his love,-his kindness." The love of the Redeemer was to her a source of unspeakIn one of her seasons of distress, she remarked, "I am a child lying in the arms of Christ, and he treats me with more than a mother's tenderness." The experience of her last moments is in beautiful harmony with this sentiment; she "longed to depart, and to be with Christ," which, in her estimation, was "far better." But to show this the more clearly, we quote the following description, as given by Mr Bridges: able comfort. "She would sometimes speak of herself as a disembodied spirit, as if she realized, in the fullest per ception and assurance, her entrance into the world of blessedness. Her frequent reference to her departure short journey, or a temporary absence. At other times was in calm composure,-like making preparation for a it was in joyful hope. On one occasion, six months before her death, when she was thought to be dying, she unexpectedly revived, and, seeing her weeping friends around her, asked her dear mother why they were all in tears, adding with great animation, Do you think that I shall be with Jesus to-morrow?' At another of these times she exclaimed, 'If the Lord should come and take me this night, but, oh! that is too much to hope for.' After a violent attack of cough. ing and spasm, a friend observed, I fear you suffer much.' Oh no!' she replied, Í delight to feel the pins of the tabernacle taking out.' She burst into tears when a physician, who occasionally saw her, informed her that the disease had not made the progress which he had supposed. This, however, was but a momentary feeling. For, upon her mother's reminding in her that she was only not quite so near home as she had expected, she replied, 'Oh! no, this is wrong;' dried up her tears, and returned to her usual serenity and cheerfulness. Writing to one of her friends in reference to a beloved saint, who had died in the triumph of the Gospel, she remarked, Well, I shall have one friend more to welcome me, when the Lord's time shall come to 'administer' to me also an entrance into his everlasting kingdom.' Oh blessed hope! happy sinners saved by the blood of Jesus.' Then she adds this affectionate exhortation, 'Oh, my dear, my beloved friend, I charge you so to devote yourself to the Lord, that the full assurance of hope' may cheer you now, and at the hour of death.' Upon receiving the intelligence of the sudden death of another Christian friend, she exclaimed, I have heard the good news. She has rent the veil at once. Mine is taking down piece by piece. By and by I shall find Is a chink large enough to get out of; like a bird confined a cage, and fluttering about to extricate itself in vain, till at last, the door being open, the happy prisoner wings its flight towards heaven.' There might probably be an occasional mixture of infirmity in these intense desires for her home. It is indeed the dictate of Christian wisdom to prefer the gain of death. But it is equally the part of Christian obedience to embrace the service of life; and the desire to depart, so far as it is not subjugated to the readiness to wait, partakes of the nature of self-will more than of holy affections. Generally, however, the ardency of her desires appeared to be subdued to a resignation to the divine will. Thus in reference to her dissolution she writes to the aged minister, who, during her residence in London, had been the means of communicating established peace to her soul, Blessed be my all-sufficient Saviour, that, accepted in him, a few months more or less can make no great difference; Neither life nor death can separate us from his love." On one occasion, after expressing her earnest longing to depart, she checked herself and added, But I am willing to sit here a hundred | or a thousand years, if it be the will of God."" It not unfrequently happens, that the Christian is permitted to be harassed, in his last moments, by the temptations of the great enemy of souls. This was the case with Miss Graham; a season of darkness occurred, and her views of the Gospel were for some time obscured. Thus her excellent biographer faithfully narrates the sore struggle which ensued: It "Of a distressing season of temptation which happened about this time, her minister writes, I shall never forget the state of her mind. It seemed as if 'a horror of great darkness had fallen upon her.' 'Oh,' she said, I cannot pray; I can only utter words. is mere wind.' She earnestly called upon me to strengthen her, by repeating the promises of the Gospel. God at that time seemed to give me words. For when I scarcely knew what to say, words of effectual consolation were put into my mouth. Once in her impatience to hear the Word, she exclaimed, 'Oh, say something to me from God, whether a word of comfort or reproof.' I think of that proverb,- The full soul oatheth the honey-comb; but to the hungry soul every pitter thing is sweet.' At these times of needful heaviness, through manifold temptations,' while walkug in darkness, and having no light,' she was, however, manifestly enabled to trust in the name of the Lord, and to stay upon her God.' She could not enjoy the all manifestation of her God, which she had known in ines past, Yet though,' she said, I cannot love God would return to her in his own best time. She would at such seasons cheer her soul by repeating suitable promises. When the poor and needy seek for water, and there is none, and their tongue faileth them for thirst, I the Lord will hear them; I the God of Jacob will not forsake them;' on this encouraging promise she rested in one of her seasons of distress and desertion. At another time she would say, Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me.' And again, The Lord my God shall enlighten my darkness." At these times of trial, the book of Canticles was much upon her mind. By night I sought my Beloved, but I found him not.' Then she added, but I sought not in vain.' She appeared to be at this time much enlivened in speaking of her Saviour as represented under the figure of the bridegroom. He loves us to such a degree, that he seeks after ushe desires-he delights in us-all which is to be seen in this wonderful portion of Scripture.' At another of these times she remarked, that often in the experience of the Lord's servants, a season of darkness had preceded some special manifestation of his love. Thus, as she observed, Jacob wrestled a whole night and it was not until the day-break that the angel revealed himself. Thus for a while our Lord seemed to disregard the cry of the Canaanitish woman; but the trial of her faith was' eventually found to praise, and honour, and glory.' Thus also the disconsolate state of the disciples in their journey to Emmaus was the prelude and harbinger of a blessed display of their Master's light and love.' The darkness, however, which for a time had been permitted to encompass her soul, was speedily dispelled, and her sun set in brightness and in peace. Her bodily sufferings, as death approached, were most agonizing. Her weakness, and inability to recline for so many weeks, produced dropsy in her feet and legs, which required to be relieved by occasional incisions. A rapid mortification in one of her legs took place; she gradually sunk, and to relieve the suffering, opiates were administered. Amid all the pain, excruciating though it often was, she felt peace and joy in believ ing; and the last words she was heard to utter, were, in a moment of deep agony, "I am come into deep waters; O God, my rock, 'hold thou me up and I shall be safe."" Insensibility speedily ensued, and, after continuing for some hours in a state of complete stupor, she expired, on the 10th December, 1830. THE STONE REJECTED BY THE BUILDERS: A DISCOURSE. BY THE REV. ALEXANDER MOODY, A.M., "And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner? Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder."-LUKE XX. 17, 18. "EVERY house is builded by some man," and every man also is building some house. A great mass, it may be a majority, of mankind are rearing their mansions for this present world; the things that are seen and temporal form the bounds ith upon him.' She complained much of deadness in of their ambition, of their hope, of their endea rayer. Yet, her faith was in exercise, upholding her Another mass, with minds more penetratoul upon the sure word of promise, that her Lording, more prudent, and more noble, are taking with that warmth which I so earnestly desire, I can act vour. words, "I will build my Church." And in an eminent, though infinitely inferior sense, the ministers of the everlasting Word are also operative in the work, because they are, or ought to be, main instruments in bringing souls to Christ, and so adding new stones to the edifice. Thus Peter, addressing the chief priests, calls them emphatically "ye builders," and Paul styles himself "a wise master-builder." But not to them alone appertains the glorious occupation, for we must likewise number a builder in every individual believer. Just as in the materials of the temple, we have, first of all, Jesus Christ himself the "living stone, elect, precious," laid as the foundation in Zion, and then prophets and apostles as "pillars" of the fabric, and lastly, the whole company of the faithful, who, as "lively stones, are built up a spiritual house." So, again, in the workmen there is the Lord Jesus Christ, the great builder of all, founding his Church upon the rock; next to him apostles and ministers of the Word, as wise master-builders, gathering, arranging, and establishing the stones; and, finally, all believers together bringing themselves to the temple, and "building themselves up on their most holy faith." into account the entire duration of their exist- | Son, is the great artificer, agreeably to his own ence, and are directing their views and forming their plans agreeably to this more extended prospect. But even of these it may be feared that a large portion proceed ignorantly, or perversely, or inconsistently, and fail therefore of enjoying any abiding result of their labours. Of the persons, for example, who were directly addressed in the words before us, it cannot be affirmed that their views were bounded by the visible horizon of passing pleasure and present benefit; for they possessed and perused the Scriptures of truth, and in them they not only sought to have, but thought also that they had, eternal life, (John v. 39.) Yet, in the verses immediately preceding our text, the Saviour reproves them of insolent and aggravated sin, and threatens them with swift and irremediable ruin. He tells them that God had settled them of old as husbandmen in his richly planted and securely fenced vineyard, but that when he had sent his servants year by year to receive the fruit in its season, they had not only refused to render the required harvest, but had beaten and abused the messengers who required it; they had both denied to God the homage due to him as their Creator, and to his prophets the benevolence due to them as their fellow-creatures, and the respect befitting them as ambassadors of the Most High. He warns them farther that they were forthwith about to proceed with more outrageous wickedness, to stretch the hand of violence and murder against the well-beloved Son of the Father, and makes them aware that this consummating deed of evil perpetrated, should speedily be followed by the consummating doom of evil threatened, even by their utter destruction. Of one and both of these predictions his hearers strongly deprecated the fulfilment; they rejected with equal abhorrence the thought of committing the crime, and of being destroyed as the criminals, exclaiming, "God forbid." "But Jesus beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner? Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder." From these words we observe, first, That there is One who is generally overlooked and despised by men, and who is yet highly honoured and exalted by God; secondly, That of Him who is thus disregarded the very slightest contempt is dangerous and hurtful, but a final rejection and provocation are eternally ruinous. I. There is One who is despised amongst men, and yet highly exalted by God," the stone which the builders rejected, the same is become the head of the corner." In the Scriptures Jehovah is often represented as preparing for himself one vast residence and temple, in which he is to sit enthroned and adored for ever,-a building not of wood and stone, but of the spirits of the just made perfect. Of this dwelling-place for God the Father, the Lord Jesus Christ, his Eternal Since, then, the employment is so represented as general, we are warranted to interpret the term builders as expressive not merely of the leading few, but of all who have set themselves to rear an eternal mansion, and that whether their work is of an abiding or a perishable nature; for we find the very heaping together of wood, and hay, and stubble, characterised as building. And thus the first clause before us conveys the declaration that Christ Jesus is generally rejected by men, and even by those who, as professedly desirous of eternal life, bear the name of builders. It may be objected that such a statement, though true when it was uttered, is no longer applicable, because the main body of professing Christians, with whatever other sins they may be chargeable, are certainly not guilty of despising Christ. Would that it were so! But the same reasoning that would exculpate us will also vindicate the Jews, for if we acknowledge Christ with our lips, so did they in their most obdurate unbelief. It is true they knew not, or would not recognise our blessed Lord himself when he was in the midst of them, but his name, nevertheless, was ever in their mouths, and not in their mouths merely, but their minds, for the Messiah was all their expec tation and all their glory,-a saviour, however, after their own heart, and not the Son of the living God. And can it, with any colour of reason, be maintained that the case is materially altered now, when it is evident of many that the Messiah whom they profess to follow is not the Christ of God, but a saviour of their own ima gination? Of which to offer but a single proof: if it is written that he who believeth that Jesus is the Son of God overcometh the world, can we hesitate to conclude of the professing multitude |