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sheep. On the third, and on the following days, small transverse lines were formed, and a long channel was made across the face of the mountain, to supply three village fountains with water. This last was a very formidable enterprise. It was necessary to undermine the rock, to blast it, and to construct a passage for the stream in granite of the very hardest kind. 'I had never done any thing like it before,' is the pastor's note upon this achievement, but it was necessary to assume an air of scientific confidence, and to give my orders like an experienced engineer.'

"The work was brought to a most prosperous issue, and the pastor was thenceforward a sovereign, who reigned so triumphantly and absolutely, that his word was law."

The life of Neff is full of interesting and instructive anecdotes from which we extract only that of the young shepherdess Mariette.

"One day Neff met, at Palons, a little shepherdess, of twelve or thirteen years of age, whose air and language struck him with surprise. In answer to his inquiries about her, he was told that her name was Mariette Guyon, and that she lived in the adjacent hamlet of Punayer with her grandfather and grandmother, who were Roman Catholics; that she had expressed great anxiety to be instructed in the true principles of the Gospel, and that they could not attribute this desire merely to human influence, and to the persuasions of Protestant acquaintances, for she was not permitted to associate with Protestants. He asked the child if she could read? She burst into tears, and said, "Oh! if they would only let me come here to the Sundayschool, I should soon learn, but they tell me that I already know too much." The pastor's interest was further excited, by learning that what little she knew of the difference between the religion of the two churches was picked up by accident, and by stealthy conversations with the converts of the neighborhood.

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"After this short interview with the poor girl, he remained some time without hearing any thing more of her. In the interval, she was deprived of all regular means of improvement, but her zeal made her find out a very ingenious expedient. She often kept her flock near a very rocky path which descended to the valley of Fressinière, and when she saw a peasant pass, she would accost him in her patois, and ask, Where do you come from?" If he named a Catholic village, she said no more, and let him pass on. If he came from a Protestant hamlet, she approached him, and put questions to him, and if he displayed any zeal, and knowledge of the Gospel, she would keep him as long as he would good-naturedly remain, and treasure up all that she heard from his lips. At other times she would make friends with Protestant children, who were watching their sheep or goats near her, and would beg them to bring their Testaments, and read and translate to her. This went on until she saw that she was watched by some of the Roman Catholics, and was obliged to be more cautious. During the long and rigorous winter, which followed after Neff first saw her, the mountains were buried in snow, and the people could not go out of their villages, therefore Mariette had no intercourse with those whose conversation she so much desired to cultivate. Notwithstanding, her faith was strengthened and her mind enlightened, and on the return of spring she positively refused to go to mass. In vain did they attempt to force her by ill-usage. Her father was then appealed to, and first tried rigorous means, and then persuasion, to engage her to declare from whence she obtained what he called "these new ideas." She persisted in declaring that God alone had first put these things in her heart, and expressed herself with so much meekness and solemnity, in explanation of the motives by which she was actuated, that her father felt constrained to say to those who urged him to exert his authority. "Who am I, to oppose myself to God?" But he left her still under the care of her

grandfather and grandmother, who continued to ill-treat her, although with

out success.

"Some

"The pastor shall now tell the continuation of the story himself. time after I had learnt all these particulars, I was going to Palons, accompanied by a young man, and Madeleine Pellegrine, a most humble and zealous disciple of Jesus Christ. Whilst stopping near the bridge and cascade of Rimasse, which precipitates itself into a deep abyss, we saw a flock of lambs, which appeared to be hastily driven towards us by a young shepherdess. It was Mariette, who had recognised us from a distance, and who ran up to us breathless with joy. She expressed in language which it is impossible to describe, how happy she was at meeting me. I requested Madeleine to watch the flock while I conversed with Mariette. She thanked me with affectionate earnestness for the visit I had made to her father in her behalf. She spoke of what she had suffered for the Gospel, in a manner so Christian and so touching, that I could hardly believe my ears, knowing that the poor child did not know even the letters of the alphabet. It is this,' she said, that gives me pain; the evil spirit tempts me, by insinuating that I resist in vain, and that I am too young and feeble to persevere: but when I suffer most, then the good God supports me, and I fear nothing. They want me to make the sign of the cross; they wish to drag me to mass, and because I refuse, they beat me; and when they have beaten me for the name of Jesus Christ, and see that I do not cry, but rejoice in his name, then they become furious, and beat me still more; but were they to kill me, I would not cry, since the good God strengthens me.' She uttered many things equally affecting. When she left me, she went to join another young shepherdess, a Protestant, with whom she oftentimes kept her flock, and who attended Sunday-school for both of them, for she repeated to Mariette verses from the Psalms, and passages from the New Testament, which she had learnt there. A short time afterwards I held a reunion near Punayer, which Mariette attended; it was the first time she had ever been present at Protestant worship. She blessed God, who had inspired her with the courage to do so, and appeared most attentive to the sermon and the prayers, which were in French, though most probably she was unable to comprehend more than a small part of the service, not understanding any language but the mountain patois. Not daring to return to Punayer, after this, she went to her father, and confessed to him all that had occurred: he received her kindly, and took her back to her grandfather and grandmother, and strenuously forbade them to ill-treat her for her religious opinions. This was something gained, but not sufficient for her; she earnestly entreated him to allow her to attend the public worship; her constant prayer during the week was, that God would dispose her father to grant her permission. Her prayers were heard, and the Sunday following we had the joy of seeing her come to the temple at Violins, a long way from her home. She was received with every demonstration of joy, and a poor man of Minsas, who had married an aunt of her's, promised to take her to his own house, if they would trust her with him, during the winter, and that he would teach her to read, and instruct her more perfectly in the truths of the Gospel."

"Mariette's perseverance triumphed over the prejudices of her family. She was permitted to receive instruction, and to attend the public services of the Protestant Church, and her singular history having reached the ears of some friends at Mens, they begged her father to be allowed to take charge of her, and her education was conducted under auspices which gives us every reason to believe, that she is now a bright ornament of the community, whose faith she thus embraced from the strongest conviction of its purity.'

Such instances must have cheered the devoted pastor amid his toils; and the cordiality with which he was every where received, is a simple, but striking comment on his character and usefulness.

"It was not on Sunday only, that he went the round of his churches, but he was ever visiting now one quarter, and then another; and happy did they esteem themselves at whose table he sat down, and under whose roof he lodged for the night. When his arrival was expected in certain hamlets, whose rotation to be visited was supposed to be coming round, it was beautiful to see the cottages send forth their inhabitants, to watch the coming of the beloved minister. "Come, take your dinner with us."-"Let me prepare your supper."-" Permit me to give up my bed to you," -were re-echoed from many a voice, and though there was nothing in the repast which denoted a feast-day, yet never was festival observed with greater rejoicing than by those, whose rye-bread and pottage were shared by the pastor Neff. Sometimes, when the old people of one cabin were standing at their doors, and straining their eyes to catch the first view of their "guide to heaven," the youngsters of another were perched on the summit of a rock, and stealing a prospect which would afford them an earlier sight of him, and give them the opportunity of offering the first invitation. It was on these occasions, that he obtained a perfect knowledge of the people, questioning them about such of their domestic concerns as he might be supposed to take an interest in, as well as about their spiritual condition, and finding where he could be useful both as a secular adviser and a religious counsellor. "Could all their children read? Did they understand what they read? Did they offer up morning and evening prayers? Had they any wants that he could relieve? Any doubts that he could remove? Any afflictions wherein he could be a comforter?"

But we cannot follow the Pastor of the High Alps through his whole career. It was short, but rich in its fruits. His excessive labors soon shattered his frame, and obliged him in 1827 to retire from the scene of his toils, and leave his beloved Alpines to see them no more. All expedients to restore his health proved unavailing; and in the spring of 1829, he died, in the triumphs of faith, leaving behind him a name not soon to be forgotten by his Alpine charge, and an example worthy to be studied by every minister and disciple of Christ.

MISCELLANEOUS.

CLERICAL LIBRARIES.

[We know not to whom we are indebted for this article on Clerical libraries, but feel inclined to insert it as affording a hint for consideration; and we see not why what it proposes may not be entitled to attention. As to form and manner, the plan, as here presented, is not of course to be considered as matured. It presents the thing in general only, leaving it for each district in which libraries shall be established, to form its own rules and regulations, as may best suit convenience. We know not that any thing of the kind pro

posed, strictly clerical, has been attempted; but if we mistake not, a similar library for purposes of general knowledge, was commenced a few years since in one of the interior counties of Massachusetts, and has been successful. We do not see, therefore, why the plan here proposed might not succeed very well, and great good result from it.]

The establishment of libraries has always been thought conducive to learning; but an improvement might be made in the plan of them, which would render them more extensively useful. A reform has of late been commenced. Libraries have been established for mechanics, and for those of other professions. In some populous cities they have been open to all the public,-though this is true only of Europe. Such is the liberal spirit of the age; and we may hope that all the advantages of learning will be much more widely diffused. Ministers are an important part of the community in a literary view; and the most generous provision has been made for their education, up to the time of their entering on the active duties of their office. But then, however desirous they may be to pursue their studies, and though better qualified than ever to make a good use of rare and valuable books, they are deprived of the libraries to which they once had access. I propose, therefore, that libraries should be formed in central towns of regions containing from 50,000 to 100,000 inhabitants. These libraries shall contain valuable, extensive, and rare theological works, including the whole range of the appropriate studies of ministers. They shall be formed by donations, and by the payment of a small yearly sum by those who use the books. The books may be taken out of the library to the minister's home, to be kept for three, six, or twelve months, or longer, as his studies require, and the character of the book, and the state of the library will allow. I will now offer some reasons in favor of such libraries.

1.

The libraries now existing do not meet the wants of ministers. College libraries accommodate only the students, the professors, and perhaps the ministers of the place. Small libraries in towns do not in any way supply them with the books they need; and the more extensive libraries of populous towns are a very imperfect supply, even to the ministers of those towns; and they are no assistance to ministers in the surrounding country.

2. The books might, without inconvenience, be procured from the libraries. Want of easy access to a central library would be an objection, if the books were of an ephemeral character, and would be read through in a week, or could not be kept from a library longer. But here, where the books are of a description to be retained six months or a year, the objection has but little weight.

Books grow out of date. Let them be used therefore. Let not the moth riot on the precious leaves, which might pour a light richer than sunshine upon an immortal mind.

3. Ministers cannot buy books when they need them. I have felt a pain at my heart in looking at the meager collections of some beloved brethren in the ministry. It is grievous to see the inestimable years of vigorous manhood spent in the neglect of studies that elevate the mind, and fit the minister to shine in his little orbit with increasing lustre. The minister of Christ must not suffer such evil without lamentation, and earnest efforts to supply his wants. Among other things he sends for, let him remember "especially the parchments."

4. It is economical to have public libraries. One public library well endowed, would supply fifty ministers, and would answer the purpose of fifty libraries. There are some books a clergyman always needs on his shelves, or writing desk; but there are others, which he wants perhaps only once in two or three years, when he has a particular subject to study. A public library would be as It would be economical good as a private one for this purpose. on another account also. Many books cannot always be purchased; and not being common books, in ordinary demand, they cannot be easily sold. The money expended upon them is so much money sunk in a minister's property. They will not sell for one half, perhaps not for one quarter their cost; and when they are sold, they are lost to the community, by getting into hands that can make no use of them.

5. Public clerical libraries will facilitate the acquisition of knowledge. Time is precious; and the moments spent by students should not be wasted in passing over ground already trodden by others. If any point has been ascertained by Michaelis, Rosenmueller, Gesenius, Schleusner, or Wahl, by a month, or a year's study, it is a waste of labor, to go through that month, or year's study, when an hour's examination of what these authors have written, would inform me, and would enable me to make further attainments. Much invaluable time is lost by poor books; and therefore professional men should have access to extensive collections, that in the least possible time, they may arrive at the conC. C. clusions they seek.

THE SABBATH A TEST OF CHARACTER.

Some ministers of the Gospel think it inexpedient to discuss the claims of the Sabbath during a revival of religion. In a time of declension, they forget it; and, when the Spirit of God is descending in its power, they avoid the subject, through fear of its diverting the minds of their people from the great and all-absorbing concerns of eternity.

VOL. VI.-NO. III.

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