Now, beloved brethren, we commend you and your families to our Father and supreme Lord. May the Head of the Church, the Redeemer of our souls, who has strengthened us, assist and guide you. May he unite us all in the same faith, courage, and holy love, and may the blessing which your pastors now pronounce upon you be ratified in heaven. Amen.

THE GERMINATION AND GROWTH OF
THE GOSPEL.

PART I.

BY THE REV. JAMES HAMILTON, REGENT- but always is salvation.
SQUARE, LONDON,

COL. 1. 6.-MATT. XIII.
THE seed may be sown and yet something
may prevent it from springing. It may be
enveloped in some coating which hinders the
air and the moisture from reaching it; or it
may fall on a soil so hard and dry that there
is nothing to shelter it or solicit it into life;
and after remaining awhile, the birds of the
air carry it off, or the foot of the passenger
grinds it.

The Gospel is good seed, but different things prevent its germination. Like a grain of wheat in a bead of wax or crystal, like an acorn in a capsule of lead, the Gospel is often enclosed in language so obscure or commonplace, or elegantly insignificant, that it goes for nothing. It is the truth, but truth shut up-truth hermetically sealed-truth lost in impenetrable language --and nothing comes of it. If you sow a field with shot or with spangles of glass, you cannot wonder that you get no crop; and it will not make much difference if you have a seed in the centre of each-so long as air and moisture cannot reach it, that seed cannot spring. So long as it is scientific phraseology, or melodious but meaningless diction, it does not much matter whether they be mere words, or words with the Gospel contained in them,the seed will never germinate whilst wrapped up in the impervious cerements of an abstruse or unmeaning phraseology. However, the seed may not only be genuine, but sown in its simplicity, and yet the harvest may fail from another cause. The grain may be scattered on flinty ground, or fall on iron furrows, where there is no mould to cover it, and no moisture to quicken it; or the season may be so sultry that it lies in the powdery glebe for weeks or months before there is rain to fertilize it. All this often happens with Gospel truth. There are secular minds on whose trodden surface the words of God are lavished like seed on the beaten path; nothing enters -- nothing sinks-nothing is treasured up and remembered and laid to heart. Though the lesson be as clear as light, though the truth be self-evident and tremendously important, they cannot attend to it. So desperate is their worldliness that they cannot break it off for one hour of solemn thought. So obdurate are their feelings, so callous are their consciences, that truth skits over their attention and off from their memory like hailstones from the tiles. And there are others who for the moment are attentive-who give easy assent, and admit the truth into their dull convictions-but there it lodges, dormant and lifeless and useless, like good seed in the desert sand, a notion from which nothing springs. But just as some seeds have surprising vitality--when the soil has for years retained them in its calcined gripe, at last the genial shower comes down, and as it runs into the greedy furrows, and rises again in fragrant

What, then, is the Gospel?-It is the revelation of God's mercy to sinners of mankind. Brethren, it is the offer of a present Saviour to you.

ours.

smoke, a faint greenness tinges the darkened | the great atonement as an instalment towards mould, and by and by a heavy crop is waving the payment of their debt. They would where a short time ago it was a weary waste. gladly take the sacrifice of Christ as something There is in the Gospel germ amazing vitality. which rendered their guilt less overwhelming, It is "incorruptible seed," and though it may and Divine Justice more placable. But a abide for years in the memory a barren text sacrifice which has already finished transa dry dogma-it only needs the soft de-gression, an atonement which has already scending of the quickening Spirit, and it made an end of sin, a mediation which not proves, in its tender springing, then in its merely mitigates Jehovah's wrath, but reconbolder growth and rustling fulness; it proves, ciles him altogether; a righteousness which is in its verdant transformation and holy not a make-weight in the scale of the sinner's beauties, the " power of God." Wherever repentance, but itself a counterpoise to all the there is the truth of God in its simplicity, sinner's guilt; a blood which cleanseth not and the Spirit of God in his vitality, there from some sin, but from all; a cross which is the Gospel not only occasionally, or often, not a contribution towards the sinner's pardon, but itself the ample purchase; a Christ crucified, who is not a helper, but a Saviour;-a salvation so complete is as surprising to the sinner as it is worthy of God, and suitable to the Divine munificence. Yet this and nothing else is the salvation of the Gospel. A perfect righteousness, a complete forgiveness, a full salvation is the concurring testimony of Scripture, and the glory of Immanuel's work. And just as it is a full justification, so is it instantaneous and free. When newly-awakened many a one would be glad to have salvation secured to him, not as a present possession, but as an eventual attainment. He would be content to spend intermediate months of doubt and uncertainty: nay, months of penance and mortification and prayer, if he could only make sure of salvation at last. But here again is the Gospel's wondrousness. Forgiveness is not eventual, but instant. It is not the distant bourn towards which you are bidden labour and travel, but it is the present joy with which you are invited to begin. In the Gospel plan pardon is not the goal, but the starting-point. Acceptance is not the climax, but the commencement of the Christian life. The Gospel begins with a beatitude, and bids you be happy in God's love, in order to be industrious in God's service. Dear brethren, the Gospel is a personal message to you. It is not a document which has somehow dropped into a world that has nothing to do with it, but it is a missive from the God of heaven to you. Directed by Omniscience, and therefore not the less specific because comprehensive, it lies at your door awaiting your disposal. Endorsed with its broad whosoever, but that whosoever not the random inscription of man, but the solemn and special finger of God; the Gospel, my brother, has taken you on its circuit. It calls at your door, who sit encircled with every comfort, and at yours, from whom all joy has withered away; at your busy door, who in life's hey-day feel that though weeks were months, and years were ages, you have work and projects for them all, and at your languid threshhold, who, like the patriarch, sit upon the ashes of extinguished joys, and amidst the potsherds of shattered schemes. The Gospel knocks at your high gate, who carry the front of an erect and conscientious fearlessness among your fellows, and at your bolted door, whose guilty foreboding startles at each passing sound. It calls on one and all, and whilst it says, "Whosoever will, let him take the water of life freely," it never passes on till it gets an answer. At each pew-door, at each heart-gate, it is standing now, a message which, methinks, were it heard in hell would awaken incredulous wonder there, and startle Hallelujahs from blaspheming tongues-a message which nothing makes the Christless sinner slight this moment, except that this moment he does not feel the fire that ever burneth, and the worm that never sleepeth. That message waits on each of you and asks, " Art thou willing to be reconciled to

The Gospel is personal to our world. You could imagine a different state of matters. We know that there are other worlds than Even though the Bible had not said it, science would by this time have guessed it. But the Bible says it, so there can be no doubt regarding it. Fancy, then, a world the size of our own, with a population very similar, and fancy that they are in the same predicament with us, apostate from God, rebels against his authority, and exiles from his favour; and suppose that instead of our own globe that other world had been selected as the theatre of the incarnation. And, wherefore not? May not its population be as mighty, the intelligence of its inhabit ants as lofty, their present homes as dear, and the prospect of a lost eternity as dismal to them as these can be to us? Suppose, then, that passing by the race of Adam, Infinite Mercy had laid hold on the inhabitants of that other planet and provided a salvation for them; and suppose that the tidings reached ourselves "This is a faithful saying, that Jesus Christ has gone into that other world to save sinners there." Here would have been a revelation without a Gospel, a faithful saying that was no glad tidings of great joy. We might have envied the happy world which had been so favoured, and we might have wished that we could only change places with its privileged citizens, but its contrast of mercy would only have diffused a deeper shadow on our own despair. But this is not the Gospel, and this is not our world's predicament. Ours is the very world on which the advent of Deity took place, ours the very flesh which self-emptying Omnipotence wore, and ours the very race for whose sinners the Fellow of Jehovah died. The Gospel is not a tantalizing tale about another world and its marvellous mercies. It does not tell how some ship of heaven with its cargo of celestial blessings just coasted our dim earth, then bore away for other shores and came to anchor in some too happy haven of the distant universe. It does not announce that God so loved the angels who fell, that he gave them his beloved Son for a Saviour. Nor does it say that Jesus Christ went into the largest planet of our system. But, it says, "God so loved the world that he gave his onlybegotten Son." It says, "This is a faithful saying and worthy of all acceptation, that Jesus Christ came into the world to save sin

ners.

And just as it is personal to our world, so the Gospel is good tidings by offering each sinner in that world a perfect and a present Saviour. In the beginning of their earnestness some would be glad of one who even though he did not save them altogether would save them so far. They would be thankful to have

God ?" This is the record that God hath given to us, eternal life. Art thou willing to accept eternal life? This is the faithful saying, that Jesus Christ came into the world to save sinners. Art thou content to be a sinner saved by Jesus Christ? This is the voice from heaven, Behold my beloved Son, in whom I am well-pleased. Art thou well-pleased with God's beloved Son? For if you are--if you are well-pleased with God's beloved Son-if you are able to confide the keeping of your soul to Jesus-if you are content to be a sinner saved by Christ-if you are now accepting him as your eternal life-no coronet of glory may blaze on your brow-no splendour may radiate from your countenance-no miracle may astonish spectators, or startle your own sensations-but from this moment forward, you are a believer, a child of God, an heir of immortality. He that believeth on the Son of God hath everlasting life. The Gospel is the saving of every one who credits "It is the power of God unto salvation to every one who believeth."

it.

(To be concluded in our next.)

DISRUPTION IN THE NATIONAL
CHURCH OF THE CANTON DE VAUD.

CONGREGATIONAL ASSOCIATION AT of her sole King and Head, and ratified by

BRAMPTON.

WE have, in another column, given what may be termed the deed of demission of the Ministers of the Free Church of the Canton de Vaud, in Switzerland. Since the disruption in the Scottish Church, no event has taken place in Europe that we deem of higher moment than this secession from a National Swiss Church. It indicates that there are principles at present in operation which are destined to change the ecclesiastical condition of the world. It indicates that the Church is becoming aware of her own inherent liberties, her independence of the powers of this earth, her right and her duty to manage her own spiritual affairs; and is assuming a determination to assert those rights and to perform those duties, let who will interdict them, and let the temporal consequences be what God may please to ordain. It indicates that the Church is becoming awake to the fact that she has been robbed of her birthright privileges, her high priced freedom, bought by the blood the blood of her martyrs, and is resolved that, through the grace of God, she will suffer not even an Uzzah to touch the ark, not even a Theodosius to profane her ordinances, not even a Constantine to dictate her laws-that she will have no king but Jesus, and that the rulers of the earth shall bear no rule in that kingdom which is not of this world. The principles which shook Europe, when mainFifteen months ago an attempt was made tained by a Beckett, an Anselm, and a Greto form a Missionary Association here, but gory VII., principles right in themselves, one family only, besides my own, would be only then carried to excess, vilified by our induced to join it, the amount of whose sub- secular historians though they be, and censcription for half a year was duly acknow- sured by our ill informed or erastian ecclesiledged in the Home Mission Reports, and in astics, the principles that the State has no Messenger." The necessary informa- right to intermeddle in spiritual affairs, are tion had not then perhaps been sufficiently again rising in all the plenitude of their diffused, and other causes contributed to power, and though they may not again overthwart any effort of this kind that might be turn thrones and dynasties, that is, if secular made. More than a year elapsed, the governments do not provoke men beyond the people in the meantime got better informed ability or the obligation to obey, yet they will regarding the objects in view, and it is hoped hurl back the earth's domination within its have been roused to a sense of their duty in legitimate limits, and vindicate for the Church these matters. A fresh attempt was made. all that liberty wherewith Christ has made his Three individuals offered their services as kingdom free. We rejoice to live in such collectors, in addition to the person formerly times. We praise God that our lot was not engaged in this work. The congregation was cast in the coldness, the deadness, the servile divided into four districts, an active canvass secularity of the eighteenth century when the was instituted in three of these, with a degree Church was the veriest slave of the State, and of success which was far from being antici- ministers of religion a mere politico-religious cipated, and the result we hope soon to ex-police to carry into execution the edicts of hibit in the tangible form of pounds, shillings, and pence. The fourth district has not been canvassed, owing to the severe and protracted

To the Editor of the English Presbyterian Messenger. DEAR SIR, In December number your you ask whether any other congregation has adopted the plan pursued by that of Regentsquare, London, for raising funds for the institutions of our Church. I reply that Brampton has, for one.

the "

illness of the collector to whom it was
allotted; but it is believed that when it is
visited, it will be equally productive with any
of the others. Let me add that our collectors
are all ladies, and our success, by the blessing
of God, will in a great measure be accounted
for. The Apostle Paul repeatedly speaks of
his female friends, who were his "fellow-
workers," and "laboured much in the Lord."
In addition to the above I may state, that
we have a Juvenile Dorcas Society, composed
exclusively of young girls, who give their
labour in behalf of our Sabbath-school, and
supply articles of clothing to children by
whom the want of suitable garments would
be made an excuse for non-attendance. This
has already been attended with pleasing re-
sults, although the Society has been in ope-
ration only for a few weeks.

I remain, dear Sir, yours truly,
GEO. BROWN.

Brampton, Dec. 5, 1845.

erastian princes and parliaments. We exult
in being one of a generation of men who have
intelligence enough to know their rights, cou-
rage to maintain, and principle to suffer for
them. A disruption in Scotland and Swit-
zerland are enough to stamp any age with
earnestness of conviction, depth of emo-
tion, and energy of character. And the prin-
ciple that has produced such results, vin-
dicates its claim to the consideration of men,
whether they be politicians, philosophers, ec-
clesiastics, or mere worldlings.

Our readers will be anxious to learn the
history of that event alluded to at the head of
our paper, the causes that have led to it, and
the circumstances in which it has occurred;
and as we are aware that many of them have
not access to other means of information, and
as in fact, we must confess we have been
obliged to ransack many sources in order to
ascertain the point for ourselves, we are the
more easily induced to supply the requisite

information.

The deadness and heterodoxy of the eighteenth century, which overspread the

whole earth, penetrated also into Switzerland, and pervaded the whole country. The infidel, demoralizing and anarchical principles that

issued in the first French revolution scaled the frozen barriers of the Alps, and took possession of the land of Calvin and Beza, of Zuinglius and Bullinger. The presence of French troops, and the dissemination of French principles throughout the country, while it formed almost an integral portion of the empire, rendered the Swiss as infidel, democratic, and demoralized as their French masters. At the general peace of Europe, their old constitution slightly modified, was re-imposed upon the Helvetic cantons, not only without their consent, but against their desire. The presence of foreign troops, and subsequently the vigorous rule of Louis Philippe, controlled the democratic elements in France, and the revived energy of the Romish clergy recalled the people to their old religious traditions. But there were neither foreign troops, nor a sagacious king, nor a clergy, independent either of the populace or of the rulers in Switzerland. The Swiss citizens were their own sovereigns, and the national clergy were their mere stipendiaries, whom they elected, controlled, and cashiered at the bidding of their own veriest caprices, and the clergy, too, were as heretical as their hearers,-Socinians

or infidels, both in name and in fact. Their old orthodox confessions and catechisms, were rejected with scorn and contempt, and heretical formularies were substituted in their place.

from

But the revival of religion which has marked this age, forced its way also into Switzerland. Man's immortal spirit found no sustenance among the negatives of rationalism and heresy, in a cold barren region of bare abstractions, a mere vacuum. A revival, principally through the instrumentality of Mr. Haldane, of Edinburgh, and of Dr. Malan, of Geneva, commenced amid much opposition and began to triumph over pertinacious hostility on the part both of Government and populace. Jesuitism was particularly active, and was the first to bring down upon its head the persecuting animosity of the infidel and revolutionary part of the people. But in order to reach at the revived religious convictions of a growing party in the State it was deemed, or found, necessary to force on a political revolution and overturn the Government. This revolution succeeded in February last, and as its first religious act the Jesuits were expelled from the Canton de Vaud. The opposition to the Jesuits however did not spring Protestant, but Infidel sentiments, and the party who attained to power proclaimed openly, and even in the Senate, that it was not enough to have expelled the Jesuits, that the country must also shake off the "nightmare" of the revived Christian faith. In this crusade against Christianity in every form, the Government are zealously supported by their literary organs. One of these journals recently declared, that "belief in God source of all the evils of society, and that real love of liberty begins only with atheism;" and another announced that "there is no God but humanity, and that since humanity is imperfect, God must be imperfect also." These horrific statements are enough to show the true sentiments of the faction, and demonstrate the real causes and the true origi nators of all the calamities that now convulse that unhappy country. It was not a Protestant hatred of Jesuitism, then, that led to the expulsion of the Jesuit fathers, although that was imagined in this country, and the act in consequence applauded. It was a hatred

the

to Christianity in every form, and a determi- | a refusal in some cases, for their agents had
nation to suppress every religious emotion instructions, in every such instance, to mount
which was powerful enough to influence the the pulpit and read the manifesto themselves,
conduct of men.
instructions, we believe, which were carried
into execution.

It was impossible that the Protestant clergy could long escape coming into collision with the atheistic Government, and we almost envy the Jesuits the honour of having been the first to suffer at such hands. The reason, however, why the Protestants escaped longer was not, that they were less zealous in the propagation of their tenets, or less hated by the rulers, but that as the ministers of the Established Church they were protected by the laws: one advantage this, by the way, of establishments; although, as we shall see, counterbalanced in this instance by an equal disadvantage, counterbalanced however, only because the Government violated the laws. But although the clergy of the Established Church were protected by the laws, there was no such protection guaranteed expressly to any religious meetings, but such as were held in the parish churches. The Infidel populace, therefore, rose in mobs and dispersed all such assemblies, and the Government, instead of repressing, rather encouraged, if they did not primarily instigate such riotous proceedings. The Established clergy, to their credit, stepped forward in defence of such dissenting assemblies, and at a synod in May last, sent a memorial to the Government subscribed by 208 members pleading for liberty of conscience and of worship. The Government, however, instead of listening to law, reason, or Scripture, issued an edict forbidding the national clergy to officiate in any dissenting chapel or anywhere else but in the established churches. The clergy held another synod: and in all these proceedings how manifest is the advantage of our own Presbyterian form of Government over every rival system! At this Synod they drew up another memorial, signed by 222, respectfully but firmly declaring that they could not obey the orders they had received, as they were manifestly inconsistent with the interests of the Church, and above all, with the commands of Christ. All this happened in May and June last. The parties were evidently coming every month into closer collision, and it must soon be decided which was to yield, and the next act in the drama decided that point.

|

The pretext for persecution thus afforded by their own violation of the constitution, the Government speedily and greedily clutched at. The ministers, however, resolved to place themselves under the protection of the laws. They consulted fifteen of the most eminent constitutional lawyers in the canton, and obtained their written opinion to the effect that in refusing to read the manifesto from the pulpit, they had only acted in accordance with the law of the land, which, as public functionaries, they were bound to obey, and in compliance with the commands of Christ, to which, as ministers of religion, they were under the highest obligations to render implicit obedience. This opinion, signed by the lawyers who gave it, the ministers sent to the Council of State along with a memorial of their own. But the Infidel Revolutionary Council were as deaf to the voice of their own laws as they were indifferent to the authority of Jesus Christ. Partly, however, to preserve some show of regard to the forms of the Constitution, and partly to sow dissension among the clergy, they ordered the four classes, or Presbyteries, of which the forty non-complying ministers were members, to try them for rebellion or insubordination to the orders of the Civil Government in refusing to read the revolutionary manifesto from the pulpit; and in addition, the Presbytery of Lausanne was enjoined to pronounce a verdict against three of its members, viz., Messrs. Bridel, Scholl, and Descombar, for having preached in a Dissenting chapel. To overawe the Presbyteries and render them ready tools of Government oppression, and thus both sow dissension among the ministers, and remove part of the odium from themselves, the Council issued a violent proclamation vituperating and denouncing the refractory clergy.

dare, to suffer when acting in companies.
Liberty is maintained amid public discussions.
Truth is scintillated amid brotherly delibera-
tions. Justice is vindicated in the light of
heaven, and religion upheld by fraternal com-
munings. "In a free country (said the Rev.
M. Monard, a member of the Presbytery of
Lausanne,) in a free country, it is the law
which governs, and liberty consists in sub-
mission to just laws. The Council of State
has violated the laws, and it is both the right
and the duty of citizens to resist them."

On the 23d of October the Presbyteries assembled. The eyes of the whole Canton were fixed upon them. Loud were the shouts of anticipated triumph on the part of the Infidel faction, and grievous the misgivings of the faithful remnant. Behold again the advantages of Presbyterianism. Union is The Revolutionary Government found it strength. Sympathy is communicated in necessary to attempt a justification of the Re-assemblies. Men are encouraged to do, to volution which had placed them in power, and of the acts they had performed since the reins had fallen into their hands, although both were utterly and demonstrably unjustifiable. For this purpose they drew up an elaborate statement, and commanded the ministers to read it from the pulpit during Divine service on the Lord's day. This happened in August last. To enforce and ensure the reading of this desecrating manifesto Government agents were despatched to every Church; and to prevent the possibility of allowing the ministers time to consult together, or even to reflect upon the matter, the document was placed in their hands only as they were ascending to the pulpits. Taken at unawares, however, though they were, and with the perfect conviction of the consequences of refusal full in their eyes, about forty of the clergy, to their eternal honour, peremptorily refused to be made the tools of turning the house and service of God into a political cabal; and others have since declared in communications to the Council of State, that they complied Only because they were under the impression that such was their legal duty, but that being now better informed, they would not obey gain. The Government evidently anticipated

Bold sentiments these, and not less true than bold. From such men the accused had nothing to fear. Three of the Presbyteries by an unanimous decision, and the fourth with the exception of two craven voices, not only declared their brethren innocent, but censured the act that had led to their trial. Honour to the men who thus maintained the cause of liberty and religion. Their names will live in history; and generations yet unborn will glow with the ardour of truth and freedom, and become nerved to resist tyrants by the contemplation of their glorious deeds. not less important were the principles on But important as was the decision itself, which it was avowedly based. We have

already seen the sentiments of M. Monard, but others were not less instinct with the spirit of liberty and religion. One of the pastors recalled to the recollection of his brethren a series of parallelisms between their own case and that of their brethren in England at the period of our glorious revolution: another proof that deeds of renown are immortal, both as facts and as principles: they propagate their species from generation to generation. The acquittal of the brethren who had refused to read the proclamation from the pulpit, was based upon the laws of the land, because these were found sufficient to justify the act. But higher ground was taken in acquitting those who had preached out of the established pulpits. "That," said the Presbytery of Lausanne, "cannot be a crime in a minister of an Established Church, which is his duty as a minister of Christ Jesus." A high and holy principle this; a principle of much wider application than the case it was employed to justify in short, it is one of the very foundation-principles which regulate the relation between Church and State, and without the maintenance of which Established Churches become little better than a department of civil and administrative affairs.

The Rubicon was now fairly crossed, and it was but too manifest that without disaster and ruin the step taken could not be retraced. But the pastors had no thought of retractation. They had taken up their position thoughtfully-prayerfully, after a full calculation of the cost of adherence to principle, and with a firm reliance on the grace of him who has promised, No man that hath left house, or land, or home, for my sake, and the Gospel's, but shall in this same life receive an hundred fold, and in the world to come life eternal. They had performed their duty, and they calmly waited the consequences.

Their

But the Government; did they falter? how did they act? They were evidently not prepared for such a result, and they still calculated upon dividing the ministers. tactics seem to have been to endeavour to obtain the sanction of, at least, a part of the national clergy to their proceedings, or at least to terrify them into submission; and in order to this, acting upon the maxim avowedly applied to the Scottish Church in her recent triumphant struggle, that “what firmness has once done, firmness can do again"-oblivious of the fact, that firmness is not monopolized by Erastians, they passed no censure upon the presbyteries, who had acquitted their brethren, but, like the Scotch civil courts, they assumed direct spiritual jurisdiction over the accused pastors, and by an edict, suspended them for various periods (from one to four months) from the discharge of their ministerial functions.

This bold and despotic act, it was hoped, would overawe those ministers who, although they had hitherto acted with sufficient firmness, had yet paid all due respect to the civil authorities. But in this the infidels, ignorant of the power of religious principle, and judging of others by themselves, were gloriously disappointed. The whole clergy felt that the time had passed for all attempts at compromise or conciliation. The call now was, "Who is on the Lord's side, who?" the command, Halt not between two opinions;" the warning, "Ye cannot serve God and Mammon: and the call, the command, the warning, found the ministers ready with their answer, and prepared to pursue a line of conduct conformable to their profession. According to the constitution of the Canton, only the civil authorities could summon a National

others have stepped forward to fill up the gaps left in this sacramental host by the desertion of their faint-hearted brethren, and among these noble confessors are some of the most eminent professors in the theological faculty.

Synod. But the time had passed for attend-mended? or rather, ought we not to magnify | battles of the Lord. But to restore our joy, ing to the mere punctilios of a constitution which was every day violated to their oppression, without affording them any protection. Regarding the constitution, therefore, and the relation between Church and State as virtually rescinded, and the Church, consequently, thrown back upon her own inherent liberties, the ministers summoned a meeting of the National Synod to deliberate on the measures that should be adopted in such a crisis of affairs.

the grace of God which was in them? And
what is the language of this providence to
England? Is it not, with little alteration, the
address of Mordecai to Esther? "Think not
with thyself that thou shalt escape in (thy
fortress of fancied civil privileges) more than
(thy brethren who are exposed to peril). For
if thou altogether holdest thy peace at this
time, then shall there enlargement and
deliverance arise to (thy persecuted brethren)
from another place, but thou and thy father's
house shall be destroyed, and who knoweth
but thou art come to (thy high power and
wealth) for such a time as this?"

The Government, on the other hand, seem resolved to perpetrate the grossest atrocities against liberty of conscience and freedom of judgment. These Atheists and Infidels have indulged in cant which would be ludicrous if it were not disgusting. They have written to the resigning ministers imploring them for the sake of God's glory and the good of his Church to remain in their cures. What words are these in the mouths of avowed Atheists ? Are they, too, becoming Methodists? as Dr. Scherer sarcastically asks in the Reformation au XIXme Siècle: or do they fancy that such hypocritical cant can impose upon the world?

"Oh, for an hour of Dundee," exclaimed the highlander who marked the inefficiency of his leaders: Oh for a year of Oliver Cromwell, say we, when we mark the indifference of our rulers to the cause of God. Tahiti, Madeira, the Vaudois would then feel that there was a deliverer-one with religious principle enough to sympathize with Christ's But not satisfied with attempting to speak followers wherever they were oppressed, and the language of Canaan, they have had recourage sufficient to fight, and power to win course to more appropriate instrumentalitytheir battles. But what our rulers will not the persecuting weapons of Philistia. They attempt the Christian people of England must have interdicted all meetings for religious achieve for themselves. And through God's worship but such as are held in the estagrace they will achieve it. But we must re-blished churches, and celebrated by pastors turn to our narrative. salaried by the State. The Free Church ministers disregarding such an antichristian edict opened chapels, and, as they deemed their duty to God and man demanded, commenced preaching to their adherents. sooner, however, had service commenced, than armed mobs surrounded the chapels, and by force obtained admission. On being demanded by the lion-hearted pastors by whose authority they thus presumed to act, the Infidel rioters replied by authority of the Sovereign People, and immediately proceeded to put their autocratic commission into execution by forcibly, with blows and insults, dispersing the peaceful worshippers of the Lord of hosts. Not satisfied with this outrageous violation of liberty, civil and religious, the rioters forced their way into the private houses of the ministers and their adherents to disturb their fellowship meetings and domestic devotions, and showed a determination, had they been resisted, to proceed to bloodshed.

The call was responded to throughout the whole Canton. The clergy assembled at Lausanne to the number of 180, on the 11th of November last, and continued in prayer and deliberation for two days. The aspect of the meeting was grave and solemn, such as befitted the occasion. The question that lay before them awaiting their decision was no holiday affair. It was one that would test men's faith, and courage, and love to Christ. It was not merely, as was the case at the Scottish Convocation, whether they should renounce their benefices, and throw themselves and those dearer to them than themselves, upon the sympathy and support of an affectionate and religious community that approved of their principles, and would aid them in the conflict. They well knew that the immense majority of the people were either The Council on receiving the memorial of infidels, or mere worldlings, who had no sym- the clergy immediately held a meeting, at pathy with their sentiments, and did not ap- which they came to the most formidable Reprove of their conduct; and that the Govern- solutions. They demanded that they should ment could,and in all human probability would, be armed with the fullest dictatorial powers, not only deprive them of their benefices, but both civil and ecclesiastical-that all the laws banish them from the country as they had done bearing upon religion and public instruction to the Jesuits, confiscate their properties, and, should be suspended-that all meetings for at the very least, interdict them from preach- religious purposes, except those held in the ing, if they did not incarcerate them should they established churches, and sanctioned by the disobey. In order to find a parallel case to Council, should be suppressed-that the laws this we must look, not to Scotland in the pre-bearing on baptisms, marriages, and deaths, sent day, but to Scotland and England too in former times. The Vaudois pastors were circumstanced like our own glorious fathers and like the Scottish Covenanters at the disastrous era of the Restoration. They met as our fathers met, to deliberate not only whether they should renounce their benefices, but, in addition, whether they were prepared to take patiently the spoiling of their goods, and to have trial of cruel mockings, yea, moreover, of bonds and imprisonments, if not furthermore, as some of them had, even of death. It was a season to make trial of men's spirits; just one of those emergencies which God occasionally permits to make proof of the reality of true religion, and to demonstrate that he can make his grace sufficient for his people, and his strength perfect in their weakness.

But we will not attempt to describe a scene which is enough to immortalize an age, and form an epoch in history. Suffice it, that out of the 180 that attended the Synod, 160| signed the deed of resignation we have presented in another column; and that the other twenty had been obliged to leave the meeting before the deed was fully drawn up, but are expected yet to sign it; and what makes the result still more glorious, the preachers and students of theology, men who had not experienced the erastian interference of the State, and looked forward with the joyous hope of youth to spend their lives in those picturesque and comfortable manses, adhered to the decision of their fathers. The national clergy of the Canton de Vaud amount to about 250, and of this number about two-thirds have resigned their benefices; a larger proportion than the world has ever yet seen have here sacrificed their earthly all for Christ. And ought they not to be com

should be suspended-in short, that powers
the most unbounded and despotic should be
placed in the hands of infidels, atheists, and
anarchists, as hostile to religion as the French
encyclopædiasts, and as tyrannical under the
grotesque mask of caricatured liberty as Ro-
bespierre and his infamous crew. The great
Council assembled to consider of this matter,
and almost unanimously conceded to the
Executive Council the outrageous powers
they had required.

We have carried the narrative as far as the
events have been developed at the time we
write (4th Dec.). We must therefore pause
to watch the further progress of those trans-
actions.

After waiting as long as our time permits (20th Dec.) for further information, we now proceed, in a word or two, to narrate the proceedings both of the protesting clergy and of the civil rulers of the Canton de Vaud.

No

And the Government-the Infidels, the Democrats the friends of freedom of thought and of action-how did they act in this emergency? Why, instead of punishing the rioters they punished the peaceful worshippers and servants of Jesus. They issued an edict forbidding all acts of social worship except in the established churches, and on the Sabbath-day, threatening if this edict was disobeyed to break up the meetings by an armed force.

Such, at this moment, or worse, is the state of matters in Switzerland. We shall watch with intense interest the further proceedings of We regret to state that a few of those both parties, and shall not fail to communicate pastors (some twenty or thirty), who had re- to our readers anything of interest that may, signed their charges, have, partly through from time to time, transpire. In the meantime, fear and partly perhaps through some less we intreat our people to pray for our brethren censurable motive, retracted and returned in the Canton de Vaud: and as prayers, like into their benefices. Our only ground of re- faith, without works, is dead and useless, we gret at this step is lest the infidel rulers may intreat them to aid our brethren by their be led in consequence to blaspheme the more liberality, their counsels, and every means at finding Christian principle so weak, and be within their power. We shall be truly happy tempted besides to deal more harshly with to be honoured as the medium of transmitthe more stedfast ministers in hopes of break- ting any sums that may be contributed for ing their resolution too. But, in another this glorious cause. Our brethren are not point of view, it is happy that the chaff supported by the mass of the people, and which could not bear the storms of persecu- those who adhere to them are mostly poor. tion should be winnowed from the wheat-These have contributed and will contribute that the vacillating and the weak that would to the very utmost of their ability. But do let fear the enemy's face, should be drafted away some of our members step forward to their from the Gideon band that are to fight the aid. Whatever judgments befal us, let us

You must have observed a very interesting circumstance related in the law of Moses, that before Aaron and his sons were consecrated to the priest's office, they were ceremonially washed with pure water, and robed with the ephod, the breastplate, and the mitre or the holy crown; a bullock and ram were killed in sacrifice; they placed their hands on the head of the victim, and the blood of the ram was sprinkled on the tip of Aaron's ear, on the thumb of his right hand, on the great Suffer the word of exhortation. It was toe of his right foot, and the anointing oil administered 1800 years ago by a master in was poured on his head till it ran down to Israel to a beloved son (1 Timothy iv. 16), the skirts of his garments. Does not this "Take heed to thyself and thy doctrine, con- teach ministers a striking lesson in a beautinue in them, for in doing this, thou shalt tiful and attractive style. We use none of both save thyself, and them that hear thee." these observances to-day, because we hold The first and great object for a Christian them to have been of a ceremonial character, minister to have decided is, that his own soul and that they were all fulfilled in our great is savingly converted by the Holy Ghost. High Priest. We sprinkle you with no blood; Have you felt the value of your own soul? but we urge you to seek for the full assurance Do you enjoy a sweet sense of pardoning that head, and hands, and feet, your whole mercy? Is the Spirit abiding in you, enlight-body, soul, and spirit, are sprinkled in the ening your mind, and sanctifying your affec- blood of the Lamb. We gird you with no ❘