every joy was a delight to both. If the one read, the other would take her sister's needle and finish her work. A library of novels and romances was nearly exhausted by the sisters. This taste for reading, however, gradually induced the exercise of thought; and Serina began to listen at church to what before she had never seriously attended to. The sentiments of the preacher were considered as having some meaning in them and by degrees she was determined to choose religion for her portion, and to seek after its future and eternal rewards. : As the two sisters so constantly interchanged their thoughts and opinions, Serina communicated to Marianne the impressions made upon her mind. And now, under the faithful preaching of the gospel in her parish church, by the Rev. Mr. Gullam, "the Lord opened her heart to attend to the things spoken," as he opened Lydia's, by St. Paul; and she began to see the importance and to feel the value of true religion; the impressions made in North Wales on her youthful mind were now deepened into principles and resolutions. She kept on the even tenor of her way unmoved by the opposition of relations and the scoffs of the gay. She regularly formed one of the party at Mr. Gullam's on Tuesday evening, when his familiar lectures attracted a crowd of the respectable ladies of Bellam and the neighbourhood, amongst whom were the ladies of Sweetmarsh, accompanied by Charles. Charles often sat by her side, and held her the hymn book; but though of nearly the same age,and he admired her piety, yet his tender regard and high respect for Eugenia prevented his noticing her with any particular attention. Eugenia was the object of his admiration for her superlative sense, understanding, and piety; amongst all other women she seemed the first of her sex; he reverenced all she said and did as a superior being; and though he found pleasure in the company of the Miss Lents, Mr. Kindly, Eugenia's mother, Mr. and Mrs. Whiteden, his beloved tutor, Mr. Bredwell, and others, yet Eugenia seemed the presiding spirit, whose presence gaye every party its joys, and whose absence overspread it with gloom. Here then he found himself in scenes lovely by nature, but every day becoming more endeared by those excellent ones of the earth, who at once became his monitors, companions and friends CHARLES'S INTIMACY WITH EUGENIA, AND CORRESPONDENCE ON CALVINISM AND ARMINIANISM. EXCURSIONS were taken by the friends round the country, and two weekly parties formed at each others houses. Charles, in his turn, invited them to his lodgings; and the evenings were spent in rational, lively, and religious conversation; to promote which a favourite author was selected and read by one of the party, while the ladies worked. Each person who chose was allowed to interrupt the reader and ask questions, or extend the subject by pursuing it into its ramifications or results. So that animated discussion was frequently elicited, in which the ladies took a prominent part. Eugenia occasionally appointed an hour for a private conference with Charles, which she improved in conversing on subjects of importance to him in his present situation, and on the discussion of religious topics. Charles re quested her to become his monitress-to give him hints as to his behaviour in company-or his conduct in his situation, and to animate him by her conversation to undertake the great work of the ministry. And so kindly, so faithfully, and so wisely did she execute the task, that Charles began to reverence her like a son his mother; and months rolled on with no other feeling on the part of Charles but filial and fraternal love. During this interesting period of their residence near each other, and their daily intercourse, Eugenia and Charles employed their pens in mutual discussion of some religious subjects for their edification: a specimen of which shall be given. They agreed to write to each other their sentiments on Calvinism and Arminianism. Eugenia began the subject, by sending Charles an Essay; and Charles soon replied in another, on a subject which so divided the neighbourhood. But before I give the copy, I beg to inform the reader that these Essays actually passed between the young persons whom we call Charles and Eugenia. The reader will peruse them, perhaps, with greater patience and pleasure, from the assurance that they are the unsophisticated and unprejudiced views of two young friends, not contending for victory, but seeking after truth. They are on a subject too which divides the opinions of the christian world at this day, as well as thirty years ago. Scarcely can you enter into religious society but you hear it discussed. I remember the subject was started at the dinner after a bible anniversary in a country town, where Sir Charles had taken the chair. He remarked, when the discussion had proceeded for some time in favour of the Calvinistic doctrine, "Feeling is against you, but experience is on your side ;" and then to terminate the debate, he soon afterwards added, "We might as well conclude the subject, for it has employed the weapons of controversy for upwards of five thousand years, and, therefore, there is little probability that we shall settle it to night." This had the desired effect; it raised a good-humoured smile, and the question was settled in drinking to the increase of love and harmony amongst all christians of every name, and that they might talk on those things on which they agreed rather than on those on which they differed. However, I think my young readers will feel a curiosity to read Eugenia's opinions on Calvinism and Arminianism, which afford the highest comfort and happiness. "There appears a striking difference in the degree of happiness which the Calvinist and Arminian derive from their separate views in religion. "The object of the former is solely Christ. Jesus is the author and finisher of his faith; his Lord and Saviour not only suffered the punishment due to his sins, but by his pure and perfect obedience to the divine commands, he purchased eternal life for the believer. Christ, therefore, is the sole ground of dependence—the sole object of adoration, faith, and love, of such a christian; self is totally excluded, is deemed an intruder whenever it claims the smallest share in aught relating to his salvation or happiness; singly and unalterably is his eye fixed on Christ, on the cross, and on the purchased possession. "But self-complacency enters into the very soul of the Arminian scheme: Jesus is not his all; self must have some share in his salvation; true, he derives his strength from above, but still he works for his life; he brings his sacrifices of prayer, fastings, duties, graces, and lays them on the altar as a meritorious offering, purfumed, it is true, with the atoning blood of the Lamb, but still a procuring cause of acceptance with the Lord. Thus his eye is naturally turned to himself, by the very scheme of his religion. Christ is neither the sole author of his salvation, or the sole fountain of his happiness; an error in judgment always produces an error in practice; doing something himself, he naturally admires, loves, and depends on something in his renewed nature. But not so the sincere follower of Paul, his salvation is Christ, his beauty is Christ, his righteousness is Christ, his happiness is Christ, his end is Christ; good works he most ardently longs to bring |