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been entrusted to the priesthood of the church of Rome, have descended in the form of tradition.

Were the church of Rome but divested of the errors, in doctrines and practices, which she has borrowed since the first ages of Christianity from the Jewish ritual, the models furnished by pagans, and the practices of early heretics who adopted processes of self-torture to acquire a fictitious holiness, how nearly would she resemble those churches—the church of England, the Waldensian, and other protestant churches, which approve of a public formulary, and those very creeds,—the Apostles', the Nicene, and the Athanasian,—which the church of Rome holds in estimation. The hope of such a reformation, and return to the primitive catholic faith, in one country and another that now acknowledges the pope's supremacy, would be considerably strengthened, were that respect, and urbanity, and candour cherished by protestants in their intercourse or their disputes with Roman catholics, with which M. Peyran always, and especially at the close of his correspondence, addresses his Roman catholic antagonists. A disrespectful and coarse address, whilst it exasperates bigots, and thus indisposes them for discussion, no less alienates the minds of those who are amiable and devotional members of the church of Rome; whereas, an honest avowal of respect for what is yet excellent in the doctrines and the devotions of that church; a willing acknowledgment of the many noble examples of benevolence, patience, selfdenial, and other virtues, which her members, (our fellow-men, fellow-christians, perhaps fellow-subjects,) have displayed ; and a fair and manly statement of arguments, expressed, not in the language of acrimony and anger but that of tenderness and truth, might, in many instances, succeed most happily in rescuing, not only individuals but even whole districts and communities, from error. Should not those, then, who wish to promote so desirable a result, forbear to inflame the mind by too frequent a recurrence to past atrocities and injuries ? and should they not study with attention, that they may imbibe, with full effect, the precept of the apostle ?—“Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers...... Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: And be ye kind one to another, tender-hearted, forgiving one another, even as God, for Christ's sake, hath forgiven you."*

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RÉPONSE

À LA LETTRE DE M. FERRARY,

CURÉ DU GRAND-SACONNEX,

ADRESSÉE A. M. CELLERIER,

PASTEUR

À

SATIGNY

PREFACE.

M. CELLERIER, whose name is connected with the following letter, has been long known at Geneva, and in its vicinity, as a preacher whose sermons, (which have been since published) were distinguished for pure and pathetic eloquence; whilst his instructions were enforced by the gentleness of his deportment, and the most assiduous attention to the duties of his office at Satigny. This village is delightfully situated at a short distance from Geneva, and between that city and the Jura range of mountains. Madame de Stael alludes, in a page of one of her volumes, to the delightful solemnity with which she has seen divine worship conducted, and the sacrament administered, at Satigny, by its affectionate minister, assisted by his son. Having been present on a similar occasion, when the service was performed by the same individuals, the Editor can cordially express the gratification he also felt: nor can he soon forget the pleasure with which he noticed a picture hung up in M. Cellerier's parlour, presented by a young lady as a tribute of gratitude to her revered pastor; and in

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