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VERITAS
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THE
RELIGIOUS CONDITION
OF
CHRISTENDOM.
BALLANTYNE, PRINTER, EDINBURGH.
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RELIGIOUS CONDITION OF CHRISTENDOM,
EXHIBITED IN
A SERIES OF PAPERS,
PREPARED AT THE INSTANCE OF
THE BRITISH ORGANISATION OF THE EVANGELICAL ALLIANCE,
AND READ AT ITS
FIFTH ANNUAL CONFERENCE, HELD IN FREEMASONS' HALL, LONDON,
AUGUST 20 TO SEPTEMBER 3, 1851.
Published by Authority of the Council.
EDITED BY THE
REV. EDWARD STEANE, D. D.
ONE OF THE HONORARY SECRETARIES,
LONDON:
JAMES NISBET AND CO., 21 BERNERS STREET.
MDCCCLII.
PREFACE
CONTENTS.
INTRODUCTORY PAPERS :-
On the Causes of Schism
By the Rev. R. Buchanan, D.D.
PAGE
ix
Co
3
Address on the Practical Resolutions
By the Rev. E. H. Bickersteth, M.A.
20
Historical Sketch of the Evangelical Alliance
30
By the Rev. D. King, LL.D.
GREAT BRITAIN :—
On the Aspects of Infidelity
77
By Professor Martin.
By the Rev. Principal Cunningham, D.D.
On the Desecration of the Lord's Day.
By the Rev. J. Jordan.
On the General State and Prospects of Christianity
By the Rev. T. R. Birks, M.A.
On Foreign Missions
By the Rev. J. Angus, M.A.
Schools and Home Missions
By the Rev. W. H. Rule,
On the Recent History and Present Condition of Popery
100
122
136
162
177
IRELAND:-
The Religious State of Ireland
193
•
By the Rev. W. Urwick, D.D.
FRANCE:-
On Infidelity
By the Rev. N. Roussel
On the State of Romanism
By the Rev. E. Pressensé
277260
237
240
vi
CONTENTS.
PAGE
On the Observance of the Sabbath
303
By the Rev. J. H. Grandpierre, D.D.
On Sunday-schools
311
By J. P. Cook.
On Missionary Labours
315
By the Rev. J. H. Grandpierre, D.D.
On the State and Prospects of Protestantism
By the Rev. J. A. Bost.
319
BELGIUM:-
On the Spirit of Popery, its Operations and Prospects
By the Rev. E. Panchaud
345
Present Condition of Evangelical Christianity.
386
By the Rev. L. Anet.
Statistical Account of Protestant Churches
By the Rev. L. Anet.
393
HOLLAND :-
Some Statements respecting its History and Present State
By Dr I. da Costa.
401
GERMANY:
On the Religious State of Germany and its Infidelity
By the Rev. F. W. Krummacher, D.D.
415
Supplemental Remarks on the Universities
431
By the Rev. Professor Tholuck, D.D.
Supplemental Statement on the German Church Union
436
By Mr Von Bethman Hollweg.
Popery in Germany
441
By the Rev. Professor Ebrard, D.D.
466
481
On the State of the Sabbath Question
By the Rev. T. Plitt.
The Inner Mission
By the Rev. Dr Wichern.
SWITZERLAND :-
Infidelity in French Switzerland
By the Rev. L. Burnier.
Popery in Switzerland
By the Rev. Professor Vulliemin.
Present State of Evangelical Religion
By the Rev. Professor Baup.
•
PIEDMONT :-
491
510
533
•
A Few Words on the Church of the Waldenses
By the Rev. J. R. Revel.
565
CONTENTS.
vii
ALGERIA:-
The Religious Condition of Algeria
By the Rev. W. Monod.
UNITED STATES OF AMERICA :—
Progress and Prospects of Christianity.
By the Rev. R. Baird, D.D.
•
PAGE
573
583
PREFACE.
AMONG the consequences of that unprecedented Exhibi-
tion of the Works of Art and Industry, which formed the
great event of the year 1851, none, to a Christian mind,
was fraught with deeper interest, than the gathering to-
gether of Christian brethren, in the metropolis of Britain,
from almost every part of the world. An assembly in
many respects similar had been convened five years be-
fore, which resulted in the formation of the Evangelical
Alliance. Little, at that time, was the expectation enter-
tained, that, after so comparatively short a period, a second
Conference would be held, as oecumenical in its character
as the first, and more numerous in its attendants. Nor
could such a circumstance have taken place had not the
providence of God, in an extraordinary manner, made it
practicable. But when it once became known that men
of all climes would certainly visit our shores, and facilities
of
every kind were provided to enable them to do so, it
was neither doubted that among them would be found
many of the most distinguished Christians of the age, nor
that it became the duty of British Christians not merely
to afford them hospitality, and the opportunities of inter-
course, but to bring them formally together for mutual
recognition with each other and themselves, for united
X
ہو
PREFACE.
prayer, and for deliberate consultation on the state of
Christianity throughout the world.
Arrangements were accordingly made by the Council of
the British Organisation of the Evangelical Alliance for
accomplishing this design, since there appeared to be no
other body either prepared to take the necessary steps or
able to carry through so great an undertaking. Upon
them, moreover, it seemed naturally to devolve, both be-
cause their relations were already so extensive, and be-
cause one of the objects contemplated by the Alliance, and
provided for, by resolution, when it was formed, was the
receiving such information respecting the progress of
vital religion in all parts of the world as Christian brethren
might be disposed to communicate."
It was a design, as they felt, of no common magnitude,
and encompassed with no ordinary difficulties. But they
had acquired much experience; and the object meeting with
general sympathy, their efforts were cordially supported
both at home and abroad. An active correspondence was
accordingly commenced, letters of inquiry and invitation
were despatched to all quarters of the globe, opinions were
gathered from all accessible countries, long journeys through
the principal Protestant states of Europe were made for
the purpose, plans of procedure were digested, special sub-
jects selected on which information should be sought and
an interchange of sentiment elicited, parties appointed to
prepare papers upon them, various committees organised
and charged with different branches of the common duty,
funds raised, the time and place of meeting fixed, and all
other preliminaries settled. Through all these preparatory
measures, demanding much foresight and great labour, the
Council were carried with unbroken harmony, and with
such evident proofs of the Divine blessing, as afforded no
uncertain omen of the character of the contemplated
meetings.
At length the appointed day arrived for the opening
PREFACE.
xi
of the Conference. Every hope was realised, every toil
compensated. The spacious hall was filled. Christians
greeted their fellow-Christians from many lands, and
enjoyed in a measure the blessedness which awaits the
whole company of the redeemed when they are gathered
together "out of all nations, and kindreds, and people,
and tongues," into their eternal home.
It was an august assembly. Nearly two thousand per-
sons attended its various sessions, being double the number
which took part in the Conference of 1846. But if, in
addition to the numbers attending it, the object of the
Conference be considered, the character of its members,
the motive which brought them together notwithstand-
ing their ecclesiastical and even doctrinal differences, the
freedom which reigned in their deliberations, and the
perfect unanimity which marked all their conclusions,
it will not be deemed too much to say that the gathering
of this great assembly denotes an epoch in the history of
the Church. It was not a congress of princes and states-
men-those who composed it were, for the most part,
little known in the high places of the world; nor was it
an association of men of literature and science-the
philosophers and savans of the nations.
There were,
indeed, present some distinguished by profound learning
and varied philosophical acquirements, the lights and
ornaments of their respective countries; but the distinc-
tion which all coveted, and by which each sought to be
known to all the rest, was that he was a Christian, and
that not in the modern sense of the designation, whether
geographical or sacramental, but in the signification which
attached to its first use at Antioch. It was an assembly
of Christ's disciples, many of them Christ's ministers,
some of them confessors and sufferers for Christ, all loving
Him, and all for His sake loving one another. From
the east and the west they came, from the north and
the south, speaking diverse languages, and exhibiting
xii
PREFACE.
many ethnological peculiarities; but every distinction was
merged in the common brotherhood of Christians, while
they took united counsels for the common Christian
cause.
The series of Papers of which this volume consists, were
prepared by their respective authors at the request of the
Council, and were read to the Conference. Most of them
have already appeared in EVANGELICAL CHRISTENDOM,
abstracts of them in the CHRISTIAN TIMES and other
journals and magazines, and some in separate pamphlets.
Their intrinsic value, as well as the strongly expressed
desire to possess them in a united and less fugitive form,
induced the Council to collect and reprint them. It
would be difficult, even if it came within the province of
the Editor, to indicate their individual, and still more,
their comparative, merits; but no hesitation need be felt
in saying, that, taken as a whole, they constitute a volume
as valuable for its materials as it is novel in its character.
Never before, it is presumed, was the attempt made to
bring together from the various countries of Europe,
and from the United States, such a collection of facts
and historical documents on the state of Evangelical Chris-
tianity, with its two great antagonists, Infidelity and Ro-
manism. The names of the Authors are a sufficient guar-
antee for the accuracy of the statements, as well as for the
enlightened and Christian spirit in which they are written.
It is proper, at the same time, to say that the responsibility,
both for the facts and the sentiments, rests with them, and
not with the Council.
It ought also to be mentioned that the papers now given
to the public are not all that were read at the Conference.
Those omitted from the volume, with one or two excep-
tions, are reducible to two classes; the first, consisting of
papers read at the devotional meetings, and the other of
papers relating to the progress of the Evangelical Alliance
in foreign countries. With regard to the former of these,
PREFACE.
xiii
they amount to nearly twenty in number, and would form
a volume by themselves. It was altogether impossible,
much as it was desired, to include them in this. The
latter, although they could not be given in their entireness,
it was hoped, might, in a condensed form, have been inter-
woven with other matter into an introduction which the
Editor originally intended to prefix to the following pages.
From fulfilling this intention, however, he is deterred
by the size to which the volume has already grown.
For the principal of them, and for many of the devo-
tional papers, he may refer the reader to EVANGELICAL
CHRISTENDOM.
Most of the following papers referring to the Continent
were written in the language of the country to which they
relate, and were translated by various hands. Diversities
of style will of course be apparent, but the Editor fears
also that, in some instances, passages will be found which
are open to criticism for the absence of elegant construc-
tion, and perhaps even of perspicuity. These blemishes,
however, he trusts, will be visited with no great severity
when it is added, that the translations could not always be
made with that leisure which is necessary to secure a style
at once free and polished; and that, in no case, so far as
he is aware, has a fact been misstated, or the sentiments of
the writer been inaccurately rendered.
The Editor must, in conclusion, be permited to offer his
congratulations to the members of the Alliance on the
volume which is now put into their hands. Of its kind, it
stands alone. Regarded in its orgin, its composite author-
ship, its materials, and its object, it has perhaps no com-
peer. He ventures to indulge the hope that it is only the
first of a series. What nobler end can the Evangelical
Alliance pursue than that of periodically bringing together
Christians of all nations, not simply to exchange affectionate
greetings, and in some sort, by their catholic love and
combined devotions, to antedate the praises and the joy
xiv
PREFACE.
of heaven, though that alone were a sublime conception,
and worthy for its own sake to be often realised ;—but
conjointly to survey the state of the whole Church on
earth, and to take counsel together for the advancement
of the great Christian commonwealth? That Church is
assuredly one, and that commonwealth admits in reality
of no divided aims or interests. How should we mourn
that it has been torn and rent into so many parties, and
how earnestly should we pray and labour that its primitive
unity may be restored, and its primitive triumphs! They
will return together when they return at all. For never
till the disciples of the Intercessor are "made perfect in
one" will his intercessory prayer be answered-" that the
world may know that Thou hast sent me, and hast loved
them as Thou hast loved me."
THE
RELIGIOUS CONDITION
OF
CHRISTENDOM.
INTRODUCTORY PAPERS.
I.
ON THE CAUSES OF SCHISM.
BY THE REV. ROBERT BUCHANAN, D.D.
II.
ADDRESS ON THE PRACTICAL RESOLUTIONS
ADOPTED AT THE FIRST CONFERENCE IN 1846.
BY THE REV. EDWARD HENRY BICKERSTETH, M.A.
III.
HISTORICAL SKETCH OF THE
EVANGELICAL ALLIANCE.
BY THE REV. D. KING, LL.D.
S
:
INTRODUCTORY PAPERS.
ON THE CAUSES OF SCHISM.
BY THE REV. R. BUCHANAN, D.D.,
GLASGOW.
""
CHRISTIAN FRIENDS AND BRETHREN,-The grand characteristic
object of the Evangelical Alliance is to promote Christian union.
It has seemed to me, therefore, to be not unsuitable, in this
opening address at our annual meeting, to consider what it is that
has so extensively and injuriously divided the followers of Christ-
that has split into so many discordant parties a body which the
Saviour prayed might be one, as he and the Father are one.
The name of the spirit of schism may indeed be called "Legion;'
but, perhaps, the divisions that have so long and fatally rent the
Church of Christ may find, in a comparatively limited number of
causes, their chief spring and source. It is to some of these I
purpose shortly to turn the attention of this meeting, in the hope,
and with the prayer, that by studying the origin and nature of the
disease, something may be learned that will aid us in promoting
its cure.
It has seemed to me that in this way our time, by the
Divine blessing, may this morning be more profitably occupied
than in pronouncing eulogies on Christian union itself, or in idly
longing to see it realised.
I. The first cause of schism in the Church of Christ to which I
shall advert is party spirit. This evidently was the main source
of the divisions which, even in the apostolic age, were rending the
church at Corinth, and threatening it with dissolution. One said,
I am of Paul; and another, I am of Apollos; and a third, I am of
Christ. Some members of the Corinthian church, dwelling too
ON THE CAUSES OF SCHISM.
exclusively on the labours of the great apostle of the Gentiles,
who had been the first to preach in that community the words of
eternal life, were disposed to undervalue all who had succeeded
him in exercising the ministry among them; others, again, to
whom the gospel had been first published by Apollos, captivated
by his eloquence, and attaching themselves more immediately to
his ministry, were tempted to disparage Paul, whom, perhaps, they
had never seen; while a third number, despising all human
agents alike, and priding themselves in a supposed superiority
of knowledge and spiritual discernment, claimed for themselves-
not in the spirit of humble and enlightened attachment to the
Saviour, but in a self-righteous spirit of sectarian exclusiveness-
the name of the party of Christ. In all ages of the Church, this
disposition to form a party has been lamentably prevalent, and out
of it schisms innumerable have sprung. It has its root in that
desire to magnify and glorify self, which is so deep-seated in
man's breast. In this way he seeks to make some amends to
himself for the humiliation which the gospel inflicts upon him, in
pronouncing him to be a poor, perishing sinner. His religious
teacher is far superior to others; his views of Divine truth are
more exalted; his powers of mind more wonderful; his character
and life more spiritual; his ecclesiastical discipline more strict and
holy; and thus, under the guise of lavishing encomiums on hist
instructor, he is quietly extolling himself-identifying himself, as
he does, with the object of his professed admiration; and, in virtue
of his connexion with a leader so eminent, being ready to say to
the followers of every other religious guide-" Stand aside, for I
am holier than thou."
Nor is it difficult to understand how such a spirit, spreading in
the first instance among the members of the Church, should
gradually make its way from them to their ministers. The adula-
tion, the exclusive preference, thus given to an individual minister,
feeds his vanity, and tends, at the same time, to make him an
object of jealousy and dislike to his brethren. Feelings of
estrangement, ripening into enmity, too often follow; and, from
a state of disagreement and dissension within the same church,
the schism gathers force daily, till, matured by mutual provoca-
tions and injuries, it ends by parting them asunder into separate
and hostile communions. But, long before the schism has been thus
completed—nay, in many cases in which, owing to the influence
of certain external restraints, it may never assume this public
ON THE CAUSES OF SCHISM.
5
10
form at all-it is, nevertheless, in busy and mischievous opera-
tion. No attentive observer of the state of things around him can
be blind to the fact that, at the present day, the cause now named
has much to do with the divisions and separations of the Church
of Christ. In virtue of his party connexion, each thinks himself
better than his neighbour. It places him on a higher level, and
the smaller his party is, the nicer its peculiarities, the more
exclusive its character, the more superciliously does he look down
from his fancied elevation upon all who follow not with him. The
real secret of the distance at which he stands from other com-
munions is not that, by joining with them in any common decla-
ration of faith, or act of worship, he would be compromising the
truth, but that he would be compromising himself. The truth
might be safe enough, but his own superiority would be thereby
practically surrendered, and this he cannot endure.
While party spirit has thus largely contributed to erect and
uphold, in all their frozen rigidity, those icy walls of partition
which so endlessly and unhappily divide, and disgrace, and
weaken the churches of Christ-the same cause is fruitful of a
spirit essentially schismatical within individual churches that are
still outwardly entire; breaking asunder the bonds of mutual
sympathy, restraining mutual prayer, hindering mutual co-opera-
tion, and cherishing feelings the very opposite of those that should
reign among the followers of the meek, and lowly, and loving
Redeemer. Our own minister, our own congregation, our own
meetings, and labours, and sacrifices in the cause of Christ; these,
instead of being regarded simply as considerations that may and
ought to bind a particular body of fellow-Christians more closely
together, are too often dwelt upon as mere occasions of boasting-
so considered, in a word, as to cultivate feelings of disaffection to
others, and to awaken in these others feelings of dislike to them.
How opposite is all this to the spirit of that religion which com-
mands us not to think of ourselves more highly than we ought to
think, but to think soberly, in honour preferring one another!
How much of party spirit, and, along with it, how much of both
concealed and proclaimed dissension would the practical and
habitual observance of this one precept do away-" Let nothing
be done through strife or vain-glory; but, in lowliness of mind,
let each esteem other better than themselves."
II. Heresy is another leading cause of division. Under the
former head we have seen how, without any doctrinal difference,
6
ON THE CAUSES OF SCHISM.
mere party spirit may, and does, mournfully divide the Christian
Church. There can be no doubt, however, that where unsound
opinions are embraced, they have a powerful tendency to create
party spirit, and greatly to inflame and imbitter it where it pre-
viously prevailed. They have, in truth, so strong a mutual
affinity, that the one seldom exists long without producing the
other. Party spirit will seek to justify itself by some doctrinal
distinction; and the heresiarch will seek adherents to his new
views by cultivating party spirit. At the same time, as party
spirit and heresy, in their own proper nature, are separate and
distinct things, they will be better understood when thus consi-
dered apart. And here it may be observed, that as there is such a
thing as party spirit in general, distinct from any one particular
sect-a proud, selfish, contentious disposition, of which party
spirit is the appropriate designation, and which is prone to seek
its indulgence and to find its enjoyment in the forming or foster-
ing of party divisions-so there is also such a thing as a heretical
spirit in general, distinct from any one particular heresy;-a con-
ceited, disputatious, speculative, querulous state of mind, prone to
split hairs, to see things differently from other people, and bent on
magnifying its own crotchet, at the expense of losing sight of the
very essentials and grand interests of the truth. Indeed, the word
heresy, in its strict and proper meaning, and also in the use made
of it in Scripture, applies rather to the state of mind with which
the doctrinal opinion is connected, than to the doctrinal opinion
itself. The literal translation of the Greek word is election, or choice,
and is most frequently rendered in our version of the Scriptures by
the word sect. As, for example, the sect (alpeois) of the Sadducees,
the sect of the Pharisees, the sect of the Nazarenes. From these
examples it is obviously to separation, rather than to error, the
term specifically and directly applies. The heretic of Scripture is
literally a separatist; one that insists on having a party of his
own that will rather take up his position alone upon the one
solitary atom of opinion, in regard to which he differs from his
Christian brethren, than stand together with them upon the moun-
tain of truths in which he and they are agreed. He is one of
those of whom Paul speaks in the seventeenth verse of the sixteenth
chapter of the Epistle to the Romans, when he exhorts the brethren
thus: "Now, I beseech you, mark them which cause divisions
and offences contrary to the doctrine which ye have learned, and
avoid them."
ON THE CAUSES OF SCHISM.
7
Such a disposition of mind is essentially schismatical, tending,
as it continually and inevitably does, wherever it is indulged, to
break up the unity of the Church of Christ. There can be no
reasonable doubt that a close examination of the rise of most of
those doctrinal errors which we now commonly understand the
word heresy to express, would shew conclusively, that, with few
exceptions, they grew out of the state of mind I have been endea-
vouring to describe. Gross and destructive as many of these are,
in the form they have come gradually to assume, they were most
of them comparatively trivial in the outset of their history. But
as all error is upon a slope, the opinion that deviates in even the
most slender and all but imperceptible degree from the truth, has
only to be advanced in the direction of those consequences which
it logically involves, in order to carry the man or the party that
-holds it into the most proclaimed and palpable heresy.
It is not, therefore, simply the man who is teaching Socinianism,
or Tractarianism, or Popery, or any other notorious and soul-
destroying form of doctrinal error, that is marring the peace and
breaking up the unity of the Christian Church. The breaches so
made are too wide and conspicuous to be unnoticed by even the
most careless eye, and accordingly it is not into these, or such as
these, that men are most likely to fall. The chief danger lies in
what I have called the heretical spirit-the captious, opinionative,
cast of mind—that is the great breeder of heresies; that will insist
on having its own Shibboleth, and on condemning all who cannot
mouth it in the same way. So long, indeed, as the peculiar notion
of the man of this spirit remains in its first form, as the mere con-
ceit of a disordered fancy, or wire-drawn distinction of a subtle
and speculative mind, it may perhaps do little harm to any one
but himself. But by and by, being pertinaciously persisted in,
agreeably to the man's nature and habit, either he himself, or some
one else whose mind it has cast off its balance, will extract from
it the full amount of the latent error which it contains; and very
soon what had been nothing worse and nothing more than a one-
sided or distorted view of truth, will be found expanding into the
dimensions of a broad and pestilent heresy; becoming, it may be,
by the multitude of its misguided disciples, the means of inflicting
a fresh and fearful wound on the unity of the Church, flaming
across her firmament like the tail of the great red dragon of the
Apocalypse, that drew after it a third part of the stars of heaven.
III. The third cause of division in the Church of Christ which
ON THE CAUSES OF SCHISM.
it is proposed to consider, is intolerance, or an undue assumption
of authority, on the part of the church rulers.
"Ye know," said the Lord Jesus, addressing his apostles,
"that they which are accounted to rule over the Gentiles exercisc
lordship over them, and their great ones exercise authority upon
them. But so shall it not be among you: but whosoever will be
great among you, shall be your minister (servant); and whosoever
of you will be the chiefest, shall be servant of all. For even the
Son of man came not to be ministered unto, but to minister, and
to give his life a ransom for many." The Saviour needed not that
any should testify to him of man, because he knew what was in
man. Foreseeing how that selfish lust of power, which is so deep-
seated in the human heart, would seek and find occasion to display
itself, even in the Church of God, he lifted up his voice, to pro-
nounce upon it, by anticipation, the pointed and powerful rebuke
which the foregoing words contain. He did not mean, it is true,
to intimate that there was to be no such thing as authority or
government in his Church on earth; for, on the contrary, he deli-
vered to his apostles the keys of the kingdom of heaven-the
commission to bear rule in the house of God—and expressly en-
gaged to sanction and confirm the exercise of this delegated power,
by binding in heaven what they bound on earth, and loosing in
heaven what they loosed on earth. Furthermore, by the pen of
an inspired apostle, he gave this solemn injunction to the members
of the Church "Obey them that have the rule over you, and
submit yourselves; for they watch for your souls, as they that must
give account." In contrasting, therefore, as he did, the lordship
of the Gentiles with the conduct to be pursued by those invested
with office in the Christian Church, his design evidently was to
indicate the form and spirit which he would have all church autho-
rity to assume. As to its form, it must be purely ministerial.
The lords of the Gentiles framed their own laws; their will was
oftentimes their only law. The rulers of the kingdom of Christ
must have no other laws but those of Christ himself. That which
belongs to them is not a legislative, but simply an administrative
power. It belongs to Antichrist "to think to change times and
laws," to usurp a lordly supremacy, "sitting in the temple of
God, and shewing himself that he is God." But further; the
spirit of church authority was to be altogether different from the
spirit in which authority was asserted and exercised by the rulers
of the kingdoms of this world. It was not to be put forth in that
ON THE CAUSES OF SCHISM.
9
pride of place and power in which earthly potentates domineer
oftentimes over their subjects; but in the gentle and humble spirit
that was breathed by Paul, when he said to the church at Corinth,
"Not that we have dominion over your faith, but are helpers of
your joy."
These that have now been stated may be regarded as two great
Scripture canons for the regulation of church authority; and for
the rulers of any church to set them aside, is to be justly charge-
able with lording it over the heritage of God-with the exercise
of a spiritual despotism, which has been one of the most fruitful
sources of division and separation in the Church of Christ. And
here it occurs to say, that it is not always the party that separates
that is guilty of the schism. By no means. In deciding the
question to whom that sin, in any given case, belongs, attention
must be given to the causes and grounds of the separation; and
certain it is, that in no way have the separatists been more fre-
quently or more fully justified than by the despotism of the rulers
of the Church.
Of this spiritual despotism, this lordly authority, it has been
already explained that there are two kinds-the one consisting
in the assumption of unlawful power; the other, in using power,
whether lawful or unlawful, in an oppressive and tyrannical spirit.
The rulers of the Church are justly chargeable with the former
of these offences, when-not contented with simply administering
the laws of Christ's house laid down in his own great statute-book,
the Bible—they usurp the power of making different or additional
laws, and of binding them upon the consciences of men, by making
them terms of church communion. This species of spiritual de-
spotism, the leaven of which was already working in the apostolic
age, reached its acme in the Papacy, when the Man of Sin came
at length to substitute his own pretended infallibility for the revealed
will of God, and to oppose, and exalt himself above, all that is
called God, or that is worshipped. In the exercise of this spiritual
despotism, the Papacy has not only perverted, from their proper
use and meaning, the two sacraments of baptism and the Lord's
supper, which alone are of Divine institution, but has added to
these five others, under no authority but its own. It has sealed
up from the people those Scriptures which Christ commanded them
to search, and in which we have eternal life; and, furthermore, to
make the yoke of this spiritual despotism more galling and intoler-
able, it declares that out of the Papal Church there is no salvation ;
10
ON THE CAUSES OF SCHISM.
and pursues, with the most formidable temporal penalties, and with
the most appalling threats of eternal damnation, all who dare to
disown either its teaching or its authority. Not satisfied with the
first form of despotism-that of assuming unlawful power-it has
thus, in all ages, and often with fiend-like ferocity, exercised the
second also the form, viz. of practical tyranny and cruel oppres-
sion in the use it has made of its power. The dark records of its
terrible Inquisition-its terrible "acts of faith," as it blasphe-
mously denominated its public murders of the servants of God—
its remorseless persecutions, as of those faithful witnesses the
Waldenses-those
"slaughter'd saints, whose bones
Lie scatter'd on the Alpine mountains cold;'
99
in wholesale massacres, like that of the St Bartholomew, in France;
these inhuman deeds, dyeing, as they have done, the scarlet-
coloured robe of the mother of harlots and abominations of the
earth in the blood of the martyrs of Jesus, have fearfully illus-
trated the spiritual despotism of the Church of Rome. From such
a system, to separate, so far from being a sin, is a paramount
duty-is nothing more than the due response to that appeal which
the Lord himself hath uttered, "Come out of her, my people, that
ye be not partakers of her sins, and that ye receive not of her
plagues." Those who either all along resisted the Church of
Rome, like the Waldenses already named, or who fled from it, like
those who formed the Churches of the Reformation, so far from
being schismatics, were the true Churches of Christ. To have
suffered themselves to be absorbed in the Church of Rome, would
have been to preserve the unity, not of the Church of Christ, but
of the great apostasy of the Man of Sin; it would have been to
suffer, not the unity merely, but the very existence of the Church
of Christ to be destroyed.
But the cause of division and separation now under consider-
ation has not been always and exclusively confined to the Church
of Rome. Protestant churches have too often been chargeable with
a measure—small, indeed, in comparison of that now spoken of,
but still most sinful and pernicious—of the same intolerance, and
with a similar usurpation of unlawful power. It is well known
what lamentable and lasting divisions have resulted, subsequently
to the Reformation, in this noble realm of England, from the
authority put forth by the Church to decree rites and ceremonies,
ON THE CAUSES OF SCHISM.
11
and to bind them as obligatory upon its members. I know that,
in touching this subject, I am touching what can only be handled
safely, when it is handled with the utmost deference and delicacy.
But surely our Evangelical Alliance is little worth-surely we
have made little progress in that spirit of Christian forbearance
which it is our great object to cultivate-if we have not yet learned
to hear those things spoken of regarding which we are not at one.
The grand instruction the Lord Jesus gave to those who were to
bear rule in his house, was to teach men to observe all things
whatsoever he had commanded. True, indeed, there are points of
external arrangement respecting which he hath given no express
command, and which, with a due regard to order, decency, and
edification, it does lie fairly within the province of Church rulers
to regulate. But no pains and no care can be too great to avoid
transgressing, by a single hair's-breadth, the legitimate bounds of
that very restricted field.
To multiply rites, ceremonies, and offices, by mere church
authority, is to provide either burdens or snares for the consciences
of men.
How much error and evil may by such means have been
retained or fostered in the venerable Church of England—a Church
which I sincerely love, for the many great and noble services she
has rendered to the cause of truth-it may be difficult to tell; but
that they have created painful and disastrous divisions, is unhappily
too well known. They drove, in the seventeenth century, the
Puritans-the very heart and soul of evangelical religion-out of
the pale of the national Church; and have largely contributed to
perpetuate those religious divisions and separations which continue
to this hour. A few years will, in all probability, shew whether
within the Church of England they be not still nursing elements
of discord, destined to lead to schisms and separations wider and
more alarming still. For surely no intelligent Christian, who has
had his eye on the progress of recent religious movements in this
country, can be blind to the fact, that rites, ceremonies, and offices-
matters in their own nature purely external-have to a large extent
been rooting out, among a certain party, the very life and soul of
spiritual religion—turning it from a principle of faith into a thing
of sense—withdrawing it from its empire over the inner man, to
enthrone it amid the pomps of an outward show-a show only
surpassed by, and rapidly tending towards, the splendid but soul-
destroying ritualism of the Church of Rome.
Were I addressing an audience which contained any consider-
12
ON THE CAUSES OF SCHISM.
able number of the ministers and members of my own Church, or
of the other sections of the Church of Christ which chiefly prevail
in my native land, I should not be slow to speak, not with equal
merely, but with still greater freedom than I have now used as
regards the Church of England, in adverting to some of the
grievous forms in which Churches in Scotland have been deserving
of blame. In the department especially of administrative power,
our hands assuredly are not clean. They have been stained, alas!
on too many occasions, with ecclesiastical deeds of cruel intolerance;
and to the exercise of that oppressive and unrighteous authority
we must trace up, as to their bitter source and fountain, not a few
of those mournful divisions which have rent into fragments a once.
religiously united country-divisions which have filled men's
minds with feelings of mutual alienation and hostility, dishonour-
ing to the Christian name, and pregnant with deep and deadly
injury to the souls of men. For, alas! while these divided parties
have been jealously watching, and often counteracting each other's
movements, and opposing each other's plans, thousands and tens
of thousands, especially in our great cities, having none of any
party to care for their eternal interests, have been going down to
the grave unsought and unsaved. I bless God that these evils are
in progress of being mitigated; and I feel it to be both a duty and
a privilege to declare that the better understanding and the greater
amount of Christian sympathy and co-operation that now exist
among us, are in no small degree attributable to the influence,
both direct and indirect, which this Evangelical Alliance has been
recently exerting on the hearts, and habits, and modes of thinking
of leading men, in all the various branches in Scotland of the
Church of Christ.
IV. But I must hasten to advert to another leading cause of the
Church's divisions. If the origin of these divisions is sometimes
to be found among the rulers of the Church, it is also not unfre-
quently to be found among the Church's members. Impatience of
sound doctrine and discipline has, beyond all question, had much
to do with the breaking up of the unity of the Church. In intro-
ducing my remarks on the immediately preceding branch of this
address, I was at pains to remind you that our blessed Saviour, in
discouraging and condemning as he did, in the words then quoted,
everything like lordship over his heritage, never meant to convey
or to countenance the idea that there was to be no such thing as
government or authority in his spiritual kingdom. His kingdom
ON THE CAUSES OF SCHISM.
13
is not, indeed, of this world. The officers, therefore, of this
kingdom are not, like civil rulers, to exercise authority or to get
obedience by the sword. Their weapons are not carnal, but
spiritual. It is not a sword, but a key, which the Church's Head
hath put into their hands-a key, by virtue whereof, to use the
language of the good old Westminster Confession of Faith, "they
have power to shut that kingdom against the impenitent, both by
the word and censures, and to open it unto penitent sinners by the
ministry of the gospel, and by absolution from censures, as occa-
sion shall require." Their right and duty to exercise this spiritual
government, free from secular control, flow directly from the grand
doctrine of the supremacy and sole Headship of Christ over his
Church. But while, in the exercise of this government, so long
as they confine themselves to the spiritual things which belong to
it, the rulers of Christ's Church are accountable to him alone, it
is a government to be exercised, not only with wisdom but with
the meekness of wisdom-not only with equity and candour, but
with tenderness and charity. Nor would I by any means desire
to forget, but would on the contrary be forward to avow and main-
tain, that the absence of these gracious dispositions in the govern-
ment of the Church has often had much to do with that impatience
under discipline among the Church's members of which I am
about to speak.
Still, it is not to be denied, that after making every allowance
on that side which the most rigid justice can demand, it will be
found that a proud reluctance to yield to church discipline, or a
carnal aversion to the restraints which it imposes, is the only
cause to which many could ascribe their separation from the par-
ticular communion to which they had previously belonged. We
know that when the Saviour himself unfolded the spiritual and
self-denying nature of his service, multitudes who before had
followed him went back, and walked no more with him. Precisely
similar has been, and ever will be, the experience of his Church.
The more it is conformed to the world, the more numerous will be
its worldly friends. If it be of the world, the world will love its
own; but exactly in proportion as the fact becomes manifest that
it is not of the world, will the world hate it-will the men of the
world forsake it—if they do not actually turn again to rend it.
The apostle Paul foretold the coming of a time "when men
would not endure sound doctrine: when, after their own lusts, they
should heap to themselves teachers, having itching ears; should
14
ON THE CAUSES OF SCHISM.
turn their ears away from the truth, and be turned unto fables.
This was, in other words, predicting and portraying that very
cause of schism with the consideration of which we are now
engaged. To present a full view of its operation in the Church
of Christ, is what the limits to which I must confine myself
entirely preclude. Suffice it to say, that whenever and wherever
the Church of Christ has been visited with a time of reviving and
refreshing from the presence of the Lord, and has begun to reflect
Ifis image in her character and ways, there the schismatical spirit,
in the form now in question, might be found busily at work.
The heterogeneous mass which before had cohered under the
freezing influence of religious indifference, might straightway be
seen breaking asunder-parties forming where all had seemed to
be agreed a sudden and gathering commotion, like the hurrying
to and fro in the camp of Israel, when Moses stood in the gate to
separate the precious from the vile, and cried aloud, "Who is on
the Lord's side?-let him come to me." And because this is the
case, because this stir and noise never fail to arise where the
Church of Christ is quickened into unwonted life and energy by a
more abundant effusion of the Holy Spirit, there are multitudes
ever ready to cry out against a living, witnessing Church—to
denounce it as a troubler of the public peace, and a destroyer of
their own personal repose. Such men would rather lie all their
lifetime smitten with spiritual impotence, beneath the porches of
Bethesda, than endure that ruffling of the Church's waters in
which their healing virtue is found. They would rather sleep
on, amid the deathlike stillness of an atmosphere loaded with cor-
ruption, listening complacently to prophets who prophesy smooth
things, who prophesy deceits, than be startled and terrified by the
thunder of some Boanerges preaching the word with sin-condemn-
ing power, and flashing its lightnings into the inmost and darkest
recesses of their polluted hearts; although the storm which thus
alarms be the indispensable precursor of that peace and purity
which give light and life, health and joy, to the soul; the only
means, in a word, of sweeping away the clouds from the face of
the angry heavens, and of bringing back the sweet sunshine of
God's reconciled countenance to a perishing world.
No man, as I humbly judge, who looks abroad with an intelli-
gent, spiritual eye, upon the present aspect of things, both in this
country and in other lands, can fail to be impressed with the
conviction, that the cause of schism now under review is one that
ON THE CAUSES OF SCHISM.
15
is fast coming upon the scene, and whose influence is already
manifest in countless ways. Some of the Churches in their col-
lective capacity, and others in many of their individual congrega-
tions, and all in multitudes of their individual members, have
begun, not only to live and breathe with the freedom and energy
of a more healthful spiritual existence, but to come forth, in the
face of the world, as faithful and uncompromising witnesses for
God, in the midst of the crooked and perverse nations. They are
looking with other feelings, and speaking with other words, than
heretofore, in surveying the errors and evils that prevail in the
world. They are beginning to cry aloud, and not to spare.
Abuses within the Churches, that were not only tolerated but
loved, are openly and loudly condemned; while the ungodliness
of the world around—its infidel tone, its luxury, its selfishness, its
love of gain, its encouragement of error and sin, its invasion of
the sanctity of God's holy day-against these sins many of the
Churches, and of the people of God, are lifting up their voice
with at least some faint measure of the power and faithfulness of
that Divine Spirit whose office it is to convince the world of sin,
of righteousness, and of judgment. He must be deaf indeed
that does not hear, in many quarters, the world's angry tones in
reply. The husbandman seems to be coming with his fan in his
hand, and ere long, to all appearance, there will be a mighty
sifting on his threshing-floor. The world will not endure the
Church. Its more spiritual teaching, its more faithful discipline,
its purer communion, will be an offence everywhere to multitudes.
within her pale. They will seek shelter in some lower and laxer
denomination of Christians than their own, or join, perhaps, with
the Romanist or the infidel, in undisguised warfare against all
Churches that cleave unto Christ as their only Lord. It is in
that direction things are evidently tending. Already, if the truth
were told, there have been separations from particular church
communions not a few, of which no better account could be given
than that they had become too faithful to Christ. And in study-
ing Scripture's prophetic page, there are many things written
therein, which, to him who devoutly searches it, seem not indis-
tinctly to foretell that this sifting process will gradually go on, till
all the branches of the true Church are brought into a closer bond
of brotherhood, and till the Church and the world are, by the
same means, put fairly asunder, and are made ready for the battle
of the great day of God Almighty. And though, in the shock of
16
ON THE CAUSES OF SCHISM.
that terrible encounter, the witnesses may be slain, and their dead
bodies dragged about the streets of the city, ere long they shall
arise and mount up to heaven, and the great cry shall be heard,
"Now are the kingdoms of this world become the kingdoms of
our Lord and of his Christ."
V. There is but one other cause of division in the Church of
Christ to which I propose to allude, and I shall do it in few words.
It is the love of novelty. Unworthy, nay, contemptible, as such a
motive must appear to every devout and thoughtful mind, yet has
it been always sufficient with multitudes, wherever Christian liberty
has been enjoyed, to break asunder the bonds of church com-
munion, and to multiply the divisions of the Christian Church.
It is told of the Israelites in the wilderness that they grew weary
of the manna. True, it was provided for them by a merciful God,
in circumstances in which otherwise they must have inevitably
perished. True, it was given them without money and without
price. True, it was good and salutary in its nature and effects.
But, with all this, there was a certain sameness about it, an
absence of those pungent and stimulating qualities for which they
had acquired a relish when they sat by the flesh-pots of Egypt
and fed to the full. Accordingly, with the impatience of a vitiated
taste, and the petulance of a perverse mind, they turned contemp-
tuously away from it, exclaiming, "Our soul loatheth this light
bread." There have always been many such murmurers in every
branch of the visible Church. The plain gospel, preached in its
native simplicity, and administered through the spiritual and
unostentatious services of the New Testament economy, appears
to the insatiable cravers for novelty like the light bread of the
wilderness. It has nothing in it to gratify the fancies of a dis-
tempered imagination, or to feed the humours of the carnal mind.
Its doctrines are too homely and practical-its ritual too bald and
unadorned—to suit the depraved appetite of those whom nothing
in religion can please, unless it be seasoned with the excitements
and tricked out with the decorations of the world. It avails
nothing to offer them what will nourish their souls-their senses
must be tickled too.
This hungering after stimulants, this thirsting after an exciting
beverage, has not unfrequently broken out in the form of extrava-
gant heresy, or sought its indulgence in the darkest delusions of
superstition. But even when restrained by circumstances, or
withheld by the secret monitor of conscience within, from going
ON THE CAUSES OF SCHISM.
17
into excesses like these, it may still be found, in cases painfully
numerous, running to and fro after every new preacher that
appears the mark of unstable souls, ever learning and never
coming to the knowledge of the truth. To such minds, the unity
of the body of Christ is a thing of nought. Their likings, yea,
their very caprices must be indulged, at whatever cost of separa-
tion and division. The solemn obligations of church-membership,
under which they have spontaneously come, are thrown off as
lightly as the votary of fashion lays aside a dress that has ceased
to please.
It is well and truly said by the prophet Jeremiah, that the heart
of man is not only desperately wicked, but that it is deceitful
above all things. Those who exhibit the spirit and follow the
course now in question will be found, for the most part, eager to
persuade others, and will sometimes succeed in persuading even
themselves, that what they are in quest of is food for their souls.
Where this is really the case-where there is a felt want of the
means of spiritual edification under any given ministry or church
communion—we are not of the number who would severely con-
demn at least a temporary separation. But over how many far
different motives is the mantle of this goodly pretext thrown!
Were those who are most given to yield to this love of change.
narrowly to examine themselves, perchance it would appear that
not food, but fashion-not edification, but entertainment-were the
real attractions to which they were giving way. What renders
it the more necessary to notice this novelty-loving spirit, is the
undoubted fact that it is an influence which operates powerfully
at the present day in perpetuating and multiplying the divisions
of the Church of Christ. No intelligent Christian can have failed
to remark the latitudinarian style of thinking and acting, on the
whole subject of church communion and church organisation,
which is abroad in the present day—a spirit which it becomes us
to be careful lest even by our very Evangelical Alliance we seem
at all to encourage. There are those who call this contempt for
church organisation, liberty and independence. Viewed in the
light of Scripture, and tried by the tests of experience, sober and
spiritual-minded men will think it deserving of less honourable
names. It is not licence, but law, which is the guardian of liberty;
and a spirit of the fear of the Lord is the only real independence.
There is no liberty in true religion but that which is defined and
regulated by the Word of God, and no independence but that
B
18
ON THE CAUSES OF SCHISM.
which is characterised by implicit submission to the Divine will.
All unregulated freedom has an inevitable tendency towards de-
spotism, in the case both of temporal and spiritual things. The
anarchy, the utter confusion and disorder, which is its first and
necessary consequence, finds its terrible corrective and its just
retribution in the speedy rise and ascendency of a grinding
tyranny, beneath whose iron sway the liberty that refused to be
governed by law soon finds itself loaded with the chains of an
abject and helpless bondage. There are men who imagine-who
are ignorant enough of human nature, and sufficiently forgetful of
the lessons of history, to dream-that the reckless impatience of
all restraint, the haughty determination to please themselves, so
prevalent among too many professing Christians in the present
day, in all that concerns the truths, the duties, and obligations of
religion, is the sure token that the reign of superstition and
spiritual tyranny is gone by for ever. My deliberate conviction
is, that that which is the ground of their confidence is one of the
sources of our most imminent danger. Those who are the readiest
to cast themselves loose from the ties of any particular church
communion, and who, in the very wantonness of freedom, run
hither and thither, from one preacher and from one Christian
society to another, as their own fluctuating taste or the fashion of
the day may dictate, are the very individuals most likely to give
way before the rising tide of Tractarianism and Popery, now
coming in like a flood upon these lands. Wearied at length of
changes which have brought them no rest, and satiated with
excitements which have imparted no spiritual health to their
souls, they are, of all others, in the greatest danger of sinking,
without a struggle, into the arms of a system whose infallibility
will settle all controversies, whose authority will compose all
differences, and whose opiates will cure all spiritual anxieties and
cares- —a system beneath whose placid surface religious liberty
and religion itself would lie buried and lost.
I must not venture, however, to trespass any further on the
time and patience of this assembly. Already, I fear I have, in
these respects, exceeded the limits within which such an opening
address ought to be confined. I hope, however, that I have not
exceeded in another sense-in the sense of going into fields of
discussion unsuited to the place I occupy, and to the occasion
which has called us together. It has seemed to me, that we shall
gain little by our Alliance, unless it enables us to look calmly and
ON THE CAUSES OF SCHISM.
19
candidly at such questions as I have now been treating of. That
Christian union which we seek to promote cannot be realised in
the present divided state of the Church of Christ. Churches must
see eye to eye, in those matters in which they differ, to a far
greater extent than now they do, before the cause of Christian
union can triumph; and hence the importance of carefully con-
sidering the causes which chiefly hinder this blessed consum-
mation. Surely it is not the mind of Christ that his professing
people should go on differing to the close. Surely his memorable
and affecting prayer, that his people might be one, meant some-
thing more than that they should agree to differ. The evils which
result from the Church's divisions are too many and too mournful,
and stand too manifestly in the way of the conversion of the
nations unto God, to make it possible that these divisions can be
meant to continue. Our position, indeed, may be too obscure-
our resources too limited-our influence too feeble-to leave us
room to hope that, directly and personally, we can do much to
bring these divisions to an end. But something we can do. We
can each of us do our utmost, in the several sections of the Chris-
tian Church to which we belong, to discourage and repress, by our
example and our influence, those pernicious principles and prac-
tices out of which divisions so often arise. And we can pray for
the peace of Jerusalem, that the envy of Ephraim may depart,
and the adversaries of Judah be cut off-that Ephraim may no
longer envy Judah, nor Judah vex Ephraim-that a spirit of
healing may be poured out upon the Churches-that in the light
of Christ, their common Head and Lord, they may see light more
clearly and that, blended into one by the fire of Divine love,
they may at length, with one mind and one mouth, glorify God.
ANNUAL ADDRESS
ON THE
PRACTICAL RESOLUTIONS.
BY THE REV. EDWARD HENRY BICKERSTETH, M.A.,
Curate of BANNINGHAM, Norfolk.
Ir is, my Christian friends, with feelings of peculiar distrust in
my own strength that I venture to accept the invitation of your
Committee, and to read and enforce the "practical resolutions" in
the presence of so many elder and more able brethren. Yet two
things constrain me not to shrink from the privilege: first, a full
persuasion that the cause of the Alliance is the cause and the truth
of God; and then I knew that the request was urged for the sake
of my beloved father, now in glory. It came to me, therefore,
with a sacred compulsion, for I could not but remember some of
his dying words—" If we rally round our Saviour's truth, He will
make us strong to support it."
The "practical resolutions" are as follows, and were passed with
the greatest unanimity at the first Conference, 1846-
"1. That the members of this Alliance earnestly and affectionately recom-
mend to each other in their own conduct, and particularly in their own use
of the press, carefully to abstain from and put away all bitterness, and wrath,
and anger, and clamour, and evil-speaking, with all malice; and, in all things
in which they may yet differ from each other, to be kind, tender-hearted,
forbearing one another in love, forgiving one another, even as God, for Christ's
sake, hath forgiven them; in everything seeking to be followers of God, as
dear children, and to walk in love, as Christ also hath loved them.
"2. That, as the Christian Union which this Alliance desires to promote
can only be obtained through the blessed energy of the Holy Spirit, it be
recommended to the members present, and absent brethren, to make this
matter the subject of simultaneous weekly petition at the throne of grace,
ADDRESS ON THE PRACTICAL RESOLUTIONS.
21.
in their closets and families; and the forenoon of Monday is suggested as the
time for that purpose. And that it be further recommended that the week
beginning with the first Lord's day in January in each year, be observed by
the members and friends of the Alliance throughout the world, as a season
for concert in prayer on behalf of the great objects contemplated by the
Alliance.
"3. That, in seeking the correction of what the members of the Alliance
believe to be wrong in others, they desire, in humble dependence on the grace
of God, themselves to obey, and by their practice and influence to impress
upon others, the command of Christ, to consider first the beam that is in
their own eye that they will therefore strive to promote, each in his own
communion, a spirit of repentance and humiliation for its peculiar sins; and
to excrcise a double measure of forbearance in reproving, where reproof is
needful, the faults of those Christian brethren who belong to other bodies
than their own.
((
4. That, when required by conscience to assert or defend any views or
principles wherein they differ from Christian brethren who agree with them
in vital truths, the members of this Alliance will aim earnestly, by the help
of the Holy Spirit, to avoid all rash and groundless insinuations, personal
imputations, or irritating allusions, and to maintain the meekness and gentle-
ness of Christ, by speaking the truth only in love.
"5. That, while they believe it highly desirable that Christians of different
bodies, holding the Head, should own each other as brethren by some such
means as the Evangelical Alliance affords, the members of the Alliance dis-
claim the thought, that those only who openly join this Society are sincere
friends to the cause of Christian union: that, on the contrary, they regard all
those as its true friends who solemnly purpose in their hearts, and fulfil that
purpose in their practice, to be more watchful in future against occasions of
strife, more tender and charitable towards Christians from whom they differ,
and more constant in prayer for the union of all the true disciples of Christ.
"6. That the members of this Alliance would therefore invite, humbly and
earnestly, all ministers of the gospel, all conductors of religious publications,
and others who have influence in various bodies of Christians, to watch more
than ever against sins of the heart, or the tongue, or the pen, towards Chris-
tians of other denominations; and to promote more zealously than hitherto
a spirit of peace, unity, and godly love, among all true believers in the Lord
Jesus Christ.
"7. That, since all the disciples of Christ are commanded by the Holy
Spirit to add to brotherly-kindness, love, and are bound to pray that all who
profess and call themselves Christians should be led into the way of truth, it
is earnestly recommended to the members of the Evangelical Alliance, to
offer special prayer for all merely nominal Christians, as well as for Jews and
Gentiles throughout the world.
"8. That the members of this Alliance, earnestly longing for the universal
spread of Christ's kingdom, devoutly praise God for the grace whereby, in
late years, Evangelical Christians have been moved to manifold efforts to
make the Saviour known to both Jew and Gentile, and faithful men have
been raised up to undertake the toil: they would offer to all evangelical
missionaries their most fraternal congratulations and sympathy; would hail
22
ANNUAL ADDRESS ON
the flocks they have been honoured to gather, as welcome and beloved mem-
bers of the household of God; and above all, would implore the Head of the
Church to shield his servants, to edify his rising Churches, and by the out-
pouring of his Holy Spirit, to enlighten Israel with the knowledge of the true
Messiah, and to bring the heathen out of darkness into light. They would
also record their confident hope, that their beloved missionary brethren will
strive more and more to manifest, before the Israelite and other classes who
know not the Redeemer, that union in their blessed Lord, the spirit of which
the members of this Alliance would gratefully acknowledge they have gene-
rally cherished."
Time would forbid to expound closely so copious a text; but I
think the spirit of these resolutions may be expressed in four
words—humiliation, brotherly-kindness, prayer, praise.
And, O may the blessed Spirit of our God be with us while
we meditate on them, dispensing the dews of his grace, and diffus-
ing the glow of his love through every heart!
1. HUMILIATION.-So we resolve, in Resolution 1, "to forgive
one another, even as God, for Christ's sake, has forgiven us.
And in Resolution 3, "to consider first the beam that is in our
own eye, and that we will therefore strive to promote, each in his
own communion, a spirit of repentance and humiliation for its
peculiar sins."
It is this aspect of self-abasement that seems to me to give its
peculiar blessedness to the Alliance; while, at the same time, it
will ever prevent it from being a favourite with the world. For,
as good John Bunyan says of the Valley of Humiliation, "This is
a valley that nobody walks in, but those who love a pilgrim's
life;" yet, he adds, "I must tell you that in former times men
have met with angels here, have found pearls here, and have in
this place found the words of life.”
It is good for us as individual Christians thus to humble our-
selves. Do we not daily come forth from the presence of our Lord,
like the servant of the parable, having been forgiven ten thousand
talents; the least item of which sum, if exacted from us, would
consign us to everlasting chains, but whose uttermost farthing our
Saviour paid in his precious life-blood? We come forth forgiven
men, pardoned criminals, redeemed sinners, under unspeakable
obligations of grateful love to our God, and of forbearing love to
our fellow-servants. What believer is there who has not felt it
good for him thus to lie low at the foot of the cross; to feel that
language fails to speak his own depravity, and to tell the surpass-
ing grace of his Redeemer? At such times we shall be the first
THE PRACTICAL RESOLUTIONS.
23
to acknowledge, “Others may speak evil of me, perhaps unjustly,
in the things they blame; but, oh! if they knew my inner heart
of corruption, they could not paint me vile and sinful enough."
Such are blessed seasons for the soul. The balm of Gilead, the
oil of the Spirit, is poured into such a crushed and contrite heart.
"For thus saith the high and lofty One that inhabiteth eternity,
whose name is Holy; I dwell in the high and holy place, with
him also that is of a contrite and humble spirit, to revive the
spirit of the humble, and to revive the heart of the contrite
ones.'
Now, is not this spirit of contrition, so blessed for private
Christians, also good for churches and communities? When, in
the pride of its own imagined superiority, any church looks down
upon others, and says, "I am holier than thou; stand thou there,
or sit here under my footstool," it is a dark sign for that church;
it is likely to be a barren season; for the dews of the Spirit, the
showers and floods of grace, descend to and gather in the lowliest
valleys. But when a community is convinced by the Almighty
Spirit of its own sins, when it becomes deeply sensible how little
has been done compared with its opportunities, and how many
its trangressions in His sight who walks amid the seven golden
candlesticks, and whose eyes are as a flame of fire; when the heads
of its members are bowed low in contrition and prayer, then may
we expect blessed pentecostal effusions, for "God resisteth the
proud, but giveth grace unto the humble."
Such is the humiliation we promise to cultivate and promote.
And, indeed, the foundation is wisely laid; for can we imagine
such a forgiven man, such a repentant church, indulging in un-
brotherly asperities, while overwhelmed with the sense of its own
guiltiness and of a Saviour's grace? It would be impossible; we
must leave the green valley of humiliation before we climb the
thorny mountain of religious animosity. Which leads us to con-
sider our next resolution of
2. BROTHERLY-KINDNESS.-The first thing which brotherly-
kindness will insist upon, is forbearance. And it is no easy task
always to forbear, to forget and forgive. All truth, even non-essen-
tial truth, being so closely connected with the glory of God, and
with eternal interests, is so unspeakably important, that when we
see a brother contending against what we are contending for, it is
most difficult to abstain from one irritating word, from one suc-
cessful sarcasm, from one triumphant exposure. Human nature
24
ANNUAL ADDRESS ON
will fail here; and only as we are partakers of the Divine nature
shall we attain that pure and peaceable charity which endureth all
things, hideth all things, hopeth all things, and never faileth.
Yet clearly our brotherhood with each other, and our common
union with the Lord Jesus Christ, demand this. How tenderly
does one member of a family conceal the failings of another from
the censorious world! Granting for a moment that those Chris-
tians who oppose us betray the greatest pride, or the greatest.
weakness—so that, from our higher standing, as we suppose, we
feel inclined to number them among the least of the brethren-
still they are the representatives of our Saviour here on earth; for
he says,
"Inasmuch as ye have done it unto one of the least of
these my brethren, ye have done it unto me."
I know there is a lower alternative, to which our hasty zeal may
stoop, suggesting, "Surely our opponents cannot be Christians, or
they would not be so inconsistent." But far be such a thought
from us! If we were judged by our inconsistencies, where should
we appear? Only let us know from mutual brethren that others.
love the Lord Jesus Christ in sincerity, and grace be with them all!
Forbearance, then, is the lowest gradient of charity which we
are bound to attain. This moulds our own conduct and affects our
own spiritual standing. But is this all? No; we resolve, "in all
things wherein we may yet differ from each other, to be kind and
tender-hearted, and to promote more zealously than hitherto a
spirit of peace, unity, and godly love." This stretches beyond
ourselves. It goes out of the immediate circle of our own interests.
Brotherly-kindness walks abroad and finds another believer of a
different denomination, of divergent opinions, but still a fellow-
believer; and brotherly-kindness takes such an one by the hand,
saying, "Welcome, my brother in Christ Jesus!-the children of
one Father, the redeemed of one Saviour, the sanctified of one
Spirit, the inheritors of one kingdom, the sharers of one home-
are we not one, indissolubly one, and shall we not manifest our
union ?" Faith works by love, and love works by fraternal acts.
If Jacob's submission melted the icy heart of an Esau, shall a
Joseph be unmoved in the presence of a Benjamin ?—nay, his
bowels did yearn upon his brother. He sought where to weep.
He refrained himself for a while, but he could not for long. He
made himself known to his brethren. He kissed them all and
wept upon them, and after that his brethren talked with him.
Such fraternal conversation is ours to-day.
THE PRACTICAL RESOLUTIONS.
25
Nor does this largeness of heart produce laxity of creed. There
are two most instructive sermons of that highly-gifted and now
sainted man, Professor Vinet-one upon that text, "He that is
not with me is against me;" in which, with the strictest fidelity,
he proves how intolerant the gospel is of a cold neutrality on vital
principles, and how such neutrality is hatred against the Lord Jesus.
The other sermon is upon that contrast truth, "He that is not
against us is for us; " wherein he shews how forbearing the
gospel is of the diversities of Christian brethren. The whole
sermon breathes the very spirit of the Alliance, as in the following
extract:" I say, then, to every intolerant community, You con-
demn that man because he follows not Jesus with you; but is it
necessary to be with you, in order to confess the name of Jesus?
This, however, is evidently done by the man whom you condemn.
He confesses the name of Jesus. The consciousness of his
misery has led him to Christ; he has cast himself into the arms
of his Saviour. He has loved him with all the love of which his
heart is capable, . . . . and it is the name of Jesus which he loves
to whisper in the silence of his closet, and delights to honour before
men as the only name by which he can be saved." And who of
us will not join in his closing prayer—“ And thou, eternal God,
Father of our Lord Jesus Christ, thou who art clothed with all
perfection, and whose eyes are too pure to behold iniquity, but
who art full of patience and long-suffering, breathe thy indulgent
Spirit into those who themselves need it so much from thee-teach
them tolerance to them whom thou dost tolerate;
enlarge
our heart; tear away the prejudices and pride which have narrowed
its entrance, and grant that all those whom thou hast given to us
as brethren may find there an asylum and a home!"
3. PRAYER.-The Evangelical Alliance is often charged with
having no practical object; I believe, if we could only reply that
Christians of various communions have met in earnest supplication
at the throne of grace, that the annals of eternity would witness
that this alone produced abundant and enduring results. Often, I
believe, shall we hereafter discover how, in answer to our united
prayers, the treasuries of heaven were opened, and the angels of
God descended on their ministry of love. Though never before
privileged to attend one of the larger assemblies of the Alliance, I
can with grateful joy record how my soul has been refreshed by
our little monthly gathering at Norwich for prayer and praise. I
have been fed from the lips of a Dissenting brother with food con-
26
ANNUAL ADDRESS ON
venient for me; and there has been, from time to time, an unction
and an earnestness in those little gatherings, as if the Holy Spirit.
delighted to honour these victories of brotherly love. I believe,
if nothing more had been done than to establish mutual prayer-
meetings in all the great cities of our land, a mighty work would
have been accomplished, enough for heaven to rejoice in, and hell
to tremble at and oppose.
The two great objects we resolve to plead for are, first, Christian
union itself; and then, general Christian revival and missionary
In praying for the union of the Church we must, indeed,
feel in the beautiful words of Montgomery :-
success.
"Nor prayer is made on earth alone—
The Holy Spirit pleads;
And Jesus, on the eternal throne,
For sinners intercedes."
We are breathing his very prayer when he prayed for his disciples,
before his crucifixion, that "they all may be one; as thou, Father,
art in me, and I in thee, that they also may be one in us; that the
world may believe that thou hast sent me." How bright an atmo-
sphere is this the love of God in Christ, the love of Christ in
God: and we, poor sinners, invited to enter and to share that bliss
"that they also may be one in us." How is every flickering
flame of disunion quenched in that excess of light! Shall we not
pray for it? Again, how closely here are the triumphs of faith
connected with the union of the Church of Christ—" that the
world may believe that thou hast sent me."
The Lord honours united simultaneous prayer for Christian
revival even on a small scale. I believe it is said that at Kilsyth,
in Scotland, before the blessed effusion of the Spirit on that place,
there had been a prayer-meeting for sixty or seventy years, though
sometimes it had dwindled to two members, to pray for such a
revival. And how many congregations could witness the same,
that earnest struggling prayer preceded the ingathering of souls?
But, my friends, has the Church of Christ Universal used this
mighty engine of united prayer, that the Holy Spirit may be
poured forth upon our thirsty vineyards, upon our fallen world?
O that this resolution were perseveringly carried out!
windows of heaven would open, and pour us out a blessing beyond
our room to contain it.
The
Such pleading together of Christian brethren, of different churches,
and in distant lands, enlarges our contracted heart, and refreshes
THE PRACTICAL RESOLUTIONS.
27
our drooping faith. We cease to regard only the progress of our
little "corps," and rejoice to feel we are all fellow-soldiers in the
Church militant here on earth. And if it will not seem like pre-
sumption, perhaps I might venture to throw out a suggestion, from
which we have found much comfort in our own circle, viz. to
remember some branch of Christian enterprise, every morning of
the week, in family worship. The fields of exertion are so varied
in the present day, that without a plan of this kind, we may easily
pass by some altogether. The plan I would suggest is as follows,
though doubtless capable of much improvement and enlargement:—
Sunday.-Israel, whose receiving shall be life from the dead to our
world.
Monday.-Christian union.
Tuesday.—All missionary societies to heathen.
Wednesday.-Bible and religious book societies.
Thursday.—All home societies, as Church Pastoral Aid Society,
London City Mission, Ragged School, &c.
Friday.-Protestant defence-the overthrow of Popery in Ireland
and elsewhere.
Saturday.—All Christian ministers preparing for Sabbath, and a
waiting spirit in the Church for second advent.
I can conceive such a plan, improved and enlarged, proving a
firm link of union betwixt us, and a fortress of strength to our
great societies.
4. PRAISE. The last delightful resolution is one of praise.
It has been remarked, that the most advanced believers dwell most
in thanksgiving and blessing and praise. Doubtless it is, that
as we draw nearer to the gates of glory, we catch more of its
holy, invigorating joy, and march, as it were, to the rhythm of its
heavenly hallelujahs.
And surely, if any age of the Church has been called to thanks-
giving, we are. True, the conflict is more intense, the assaults of
Infidelity more subtle, the aggressions of Popery more seductive
and Satanic; for are we not beginning to see realised what was
sagaciously observed by a faithful watchman, twenty years ago?
"I should not be surprised to see Europe again overspread by
a refined, but not reformed, Popery." True, there are many things
which make the heart of the Christian patriot sad, whatever be his
father-land. True, the clouds seem gathering for the final storm.
Still we are called to praise. At what age, since the apostolic and
28.
ANNUAL ADDRESS ON
the glorious Reformation, has Jesus been winning such triumphs
for himself, and pouring so largely his Spirit on his Church?
Converts are being gathered in every land, by hundreds and by
thousands; the Scriptures are circulated in unprecedented numbers;
light is breaking in upon Papal kingdoms. Antichrist, indeed, is
reseated on his throne in Italy; but will he ever crush the living
energy of the 3000 Bibles disseminated during his flight? Even
Ireland is yielding to the preaching of the cross. The empires of
heathendom are shaking to their foundation; a chieftain from the
South Sea Islands never saw an idol, till he saw one as a trophy
in the museum of the Bible Society; China is opening its gates;
in India, the giant fortress of idolatry is crumbling into decay;
poor degraded Africa is stretching out its hands to God, and its
mighty slave-king, like another Sennacherib, has been repulsed
from the walls of Abbeokuta. I believe it is the ingathering of
the harvest before the return of our Master. For these results, all
denominations have laboured, and are labouring. All hands are
needed. We ask not, Were you trained in our school? but, Will
you work with us, will you weep with us, will you pray with us?
Then welcome, heartily welcome! we shall soon rejoice together
before the throne.
With such blessed results before us, are we not called to praise?
The angels rejoice over one sinner that repenteth-seldom have
they had sweeter and more abundant employ; and may we not
swell their harmonious gratulations, singing, "Not unto us, O
Lord, not unto us, but unto thy name give the glory."
I thank you, my beloved brethren in the Lord, for having thus
permitted me, for my father's name-sake, to enforce these blessed
resolutions. How would he, and others who have fallen asleep
since first these resolutions were passed, have rejoiced in this fra-
ternal assembly! But we will not, we cannot, envy them the
brighter society of glory. Theirs is unspeakable gain; although,
if I may conclude with some lines of my own—
Ours is the grief, who still are left in this far wilderness,
Which will at times, now they are gone, seem blank and comfortless,
For moments spent with loving hearts are breezes from the hills,
And the balm of Christian brotherhood like Eden's dew distils;
And we, whose footsteps and whose hearts so often fail and faint,
Seem ill to spare the cheering voice of one departed saint.
But, oh! we sorrow not like those whom no bright hopes sustain,
For them who sleep in Jesus, God will with him bring again.
THE PRACTICAL RESOLUTIONS.
29
Love craves the presence and the sight of all its well-beloved,
And therefore weep we in the homes whence they are far removed ;
Love craves the presence and the sight of each beloved one,
And therefore Jesus spake the word which caught them to his throne:
"Father, I will that all mine own, which thou hast granted me,
Be with me where I am, to share my glory's bliss with thee.”
Thus heaven is gathering, one by one, in its capacious breast,
All that is pure and permanent, and beautiful and blest;
The family is scatter'd yet, though of one home and heart,
Part militant in earthly gloom, in heavenly glory part,
But who can speak the rapture, when the circle is complete,
And all the children, sunder'd now, before their Father meet ?—
One fold, one Shepherd, one employ, one everlasting home—
"Lo, I come quickly." Even so, Amen. Lord Jesus, come!
HISTORICAL SKETCH
OF
THE EVANGELICAL ALLIANCE.
BY THE REV. DAVID KING, LL.D.,
GLASGOW.
PART I.
READ IN FREEMASONS' HALL, AUGUST 19, 1846.*
A GOOD cause speaks for itself; and the simplest account of it is
its best defence. The plan of this paper will proceed on the con-
viction that such is the character of the EVANGELICAL ALLIANCE.
We now propose to sketch it historically, assured that nothing is
better fitted than its own plain and artless story to confirm friend-
ship and disarm opposition.
THE WORD OF GOD THE FOUNTAIN OF CHRISTIAN UNION.
In what, then, did the movement originate? The grand source
of this effort-as of every sincere effort to advance Christian
union must be sought in the Word of God. So long as the Bible
is read and believed, there cannot be wanting desires and endea-
vours to advance the fellowship of saints. There is not one subject
of which the importance and claims are more clearly, variously,
and emphatically presented in the inspired volume. Do we turn
to the predictive declarations of the Old Testament? They pro-
*It is deemed desirable to present this valuable paper of Dr King's in its
entireness, and therefore the first part of it, though not read at the present
conference, is given here.—ED.
HISTORICAL SKETCH.
31
mise a period when "the sucking child shall play on the hole of
the asp, and the weaned child shall put his hand on the cockatrice'
den; and they shall not hurt nor destroy in all God's holy moun-
tain: for the earth shall be full of the knowledge of the Lord, as
the waters cover the sea." Do we listen to our Lord's personal
instructions?" A new commandment," he says, "I give unto you,
That ye love one another; as I have loved you, that ye also love
one another. By this shall all men know that ye are my disciples,
if ye have love one to another." Does our Lord, in addressing his
heavenly Father, present prayers audible to his people? He is
overheard entreating for their unity: "Neither pray I for these
alone, but for them also which shall believe on me through their
word; that they all may be one, as thou, Father, art in me, and I
in thee, that they also may be one in us: that the world may
believe that thou hast sent me." Did the Lord of glory die, and
do we ask the design of the stupendous event? Its purposes were
manifold; but they are summed up in one word—reconciliation.
"It pleased the Father that in him should all fulness dwell; and
having made peace through the blood of his cross, by him to
RECONCILE all things unto himself, by him, whether things in
earth, or things in heaven." Do we seek for the distinguishing
features of the Christian Church when it was most pure and most
triumphant? The answer is still-unity. "The multitude of
them that believed were of one heart and of one soul; neither
said any of them that ought of the things which he possessed was
his own; but they had all things common." Do we stretch thought
onwards to the heavenly Church, and inquire as to the elements of
its glory? Unity is one of them. The worshippers, though count-
less, form a single and indivisible assembly, and enjoy a happiness
in each other's society, only second to the bliss of being ever with
the Lord. That heavenly kingdom, we should remember, is not
only the object of our hopes, but the model for our imitation; and
to all who are travelling towards it, there comes from its peaceful
mansions a voice saying, "See that ye fall not out by the way."
In modes thus varied and impressive does God, through his
Word, exhort his people to unite—to associate in a cordial, visible,
effective union—a union in which great and precious promises shall
be fulfilled-in which the commands of our Lord shall be obeyed,
and his prayers answered, and his sacrificial sufferings recompensed
by their fruits-in which the lustre of primitive times shall be
recalled, and the nobler glory of heaven shall be anticipated. See-
32
HISTORICAL SKETCH OF
ing, then, that we are thus impelled, what shall hinder us? Seeing
that we are thus countenanced, by what or by whom shall we be
discouraged? There may be many objections to Christians uniting;
but were they a thousand-fold more numerous, and a thousand-fold
more formidable, they would be as dust in the balance against that
one saying, Have not I commanded thee? Although the command
were to go and raise the dead, we dare not pronounce it grievous-
we dare not decline the service as unreasonable. That commission
the apostles did receive, and did execute; and if they, in the name
of the Lord, restored the disembodied spirit to its lifeless taber-
nacle, shall we deem it a thing impossible, in obeying the same
authority, and relying on the same strength, to bring together the
living in Jerusalem?
CIRCUMSTANCES IN THE STATE OF SOCIETY PREDISPOSING TO
CHRISTIAN UNION.
The Word of God, then, is the primary incentive to Christian
union. But there may be combinations of circumstances which
cause its instructions on this subject to be more specially considered
at particular times. So it was when the Liverpool Conference was
projected. The Church of Christ was menaced by unwonted and
increasing hostility. The extremes of unbelief and superstition, of
infidelity and Popery, were simultaneously stirred to new vigour;
and, though from different points, and with dissimilar armour, they
led on a joint attack against evangelical Protestantism. It would
be easy to give examples, illustrative and confirmatory, of this
statement. But it may suffice to say, that the danger was apparent
in the prevalence of apprehension, in the alarm impressed on the
minds of Christians through all countries, and in the calls which
proceeded from different denominations and widely-separated re-
gions, for a comprehensiveness of action befitting a near, trying,
and inevitable crisis.
On the other hand, the leadings of Providence presented uncom-
mon facilities for Christian union. The asperities of party which
in former ages had obscured and almost concealed the catholicity
of the Church, had become softened and diminished. The prin-
ciple of toleration which had once no open friend, had no more a
declared foe; and this single change strongly indicated a great
revolution of sentiment. Religious and benevolent societies, em-
bracing Christians of different denominations, maintained their
THE EVANGELICAL ALLIANCE.
33
ground and increased in strength, shewing the stability of the
foundation on which they were reared. Interesting movements
had taken place expressly for the promotion of brotherhood, and
the diffusion of its blessings.
MOVEMENTS TOWARDS UNION ABROAD.
To notice a few examples, and to begin with the remotest-
much praise is due to Dr Schmucker of America, for his zealous
endeavours to associate Christians of different denominations across.
the Atlantic, and to concentrate their efforts on subjects of common
interest. Whatever may be thought of his scheme of union, all
Christians must admire the spirit by which it was dictated, and
rejoice in the practical good of which the proposal and discussion
of it have been confessedly productive.
In Switzerland, too, there has been much co-operation among
Christians who differ on minor points of ecclesiastical polity; and
an effort was made a few years ago, under the guidance of such
men as Dr Merle D'Aubigné, and Dr Gaussen of Geneva, to in-
stitute a fraternal confederation, considerably analogous in its nature
and aim to the proposed Evangelical Alliance. The Rev. Dr
Kniewel, archdeacon of Dantzic, made a tour in 1842, through
England, France, Belgium, Switzerland, and Germany, in order to
institute friendly communication between Christians of different
churches, both established and dissenting. He published in 1844,
an account of his travels, and more especially of his benevolent
endeavours to promote the unity of God's people. In France also
the spirit of union has been manifested, and honourable notice is
specially due to the Rev. George Fisch, pastor of the Evangelical
Church of Lyons, for pressing the importance of this subject on
the attention of his brethren.
These, and like advances towards union, in America and on the
continent of Europe, are of high importance and interest. They
can be best related, however, by friends who have come from the
quarters in which they occurred; and leaving them to tell what
God has done in their several countries to cement the mutual
affection of his true worshippers, we think it best to inform them
of what Providence has accomplished here in the same cause, and
by what steps we have been led to convene Christians of so many
churches and nations in this comprehensive, this œcumenical
assemblage.
C
34
HISTORICAL SKETCH OF
MOVEMENTS TOWARDS UNION AT HOME.
The subject of union is not new to British Christians. Above
twenty years ago the Rev. J. H. Stewart of Liverpool called to-
gether several leading ministers of different denominations, to pro-
mote a spirit of united prayer for the outpouring of the Holy Spirit.
There were present, on that first occasion, the Rev. Dr Bunting,
the Rev. E. Bickersteth, the Rev. J. Pratt, the Rev. Dr Waugh,
and others of like mind and heart. Such meetings continued to be
held; and Mr Stewart likewise published annually an address to
Christians, exhorting them to follow up, and widely exemplify
that devotional fellowship which he and his brethren had so hap-
pily commenced—to unite and to persevere in prayer, that the Spirit
might be poured out from on high, till the wilderness should be a
fruitful field, and the fruitful field be counted for a forest. These
meetings and addresses must have disposed Christians to keep the
"unity of the Spirit;" for God has promised "the Holy Ghost to
them that ask him;" and of all the fruits of the Spirit, the first
mentioned is "love." The handful of corn was then sown on the
"The
top of the mountains, amid the chillness of apathy and the rude
blasts of controversy; but even then, and there, it took root
and sprung up and advanced to maturity, till now it shakes with
fruit like Lebanon.
The Rev. J. A. James of Birmingham-a name never to be
forgotten when Christian union is mentioned-originated a pro-
posal for a union of Evangelical Protestants, to advance Protestant
objects, as well as for mutual recognition. He submitted his
scheme to his brethren at the Metropolitan Meeting of the Congre-
gational Union in 1842, and also published a letter on the subject,
in the Congregational Magazine, which was afterwards sent in the
form of a circular to leading ministers of various evangelical denomi-
nations. There followed private meetings of Christians belonging
to different communions, to promote the object. These meetings
were held in the committee-room of the Tract Society; and the
time of their sessions was occupied in prayer, reading the Scriptures,
and colloquial deliberation. Dr Liefchild, who had warmly
espoused the project of Mr James, was the first to institute public
measures for carrying it into execution. On the first of January
1843, he called by advertisement a meeting in Craven Chapel, at
which addresses were delivered and prayers offered up, in special
* Gal. v. 22.
THE EVANGELICAL ALLIANCE.
35
relation to the contemplated enterprise. It was a season of refresh-
ing from the presence of the Lord. The numbers in attendance,
the cordiality displayed, the enthusiasm awakened by devotional
fellowship, and still growing when the meeting closed-all bespoke
the opening not only of a new year, but of a new era; and, in
accents sweeter than the sounds of a silver trumpet, announced to
the distracted Churches of Christ the early dawn of a jubilee of
love.
A conference of ministers belonging to various sections of Evan-
gelical Christians, and presided over by the venerable Mr Reece, of
the Wesleyan connexion, was held at the Wesleyan Centenary
Hall, in the following February; and the sentiments then ex-
pressed were at once of the frankest and most cordial descrip-
tion. This meeting appointed a committee, of which the Rev. Mr
Sherman was the efficient secretary, to take all necessary steps for
carrying on the good work; and the committee so elected, in ful-
filling their commission, convened a great meeting in Exeter Hall,
in the succeeding month of June. It was a great meeting indeed.
Such was the demand for tickets, that eleven thousand were distri-
buted; and such was the eagerness to take advantage of them, that
the vast hall was thronged long before the chair was taken, and
crowds still coming met crowds retiring, in utter despair of obtain-
ing admission. The speakers on the occasion were, the Rev. Jas.
Hamilton, the Rev. Drs Alder, Harris, and Cox, the Rev. Baptist
Noel, the Rev. J. A. James of Birmingham, and Isaac Taylor,
Esq. If they aimed at conviction, they had an easy task to per-
form. The manifested ardour of the audience soon demonstrated
that the work was done; that in this matter the Christian people
were equally forward as their teachers, or in advance of them; and
that the champions of union had not so much to fight a battle as
to celebrate a victory. The approval of the Christian community,
so clearly marked at this meeting, and on every like occasion, is
full of admonition as well as encouragement. The burst of emotion
with which they salute their friends of the committee-room,
and answer their every appeal to sanctified affection, virtually
says to all who are over them in the Lord-On you rest the
responsibilities of this great question. Only agree among your-
selves, only find a common platform of truth and love; and we,
on our part, are ready to countenance and cheer you in your
peace-making career-to hear, and to hail every provocation to
love, as well as to good works, and so make full proof "how
36
HISTORICAL SKETCH OF
good and how pleasant it is for brethren to dwell together in
unity."
This was a great meeting; but after all, it was not a business
meeting. It stood forth as a mighty fact, a majestic rock, but
equally isolated as imposing, and forming no part of a mountain
chain. To speak more prosaically, this great convention passed off
in resolutions, and these resolutions, however excellent in them-
selves, inferred no organisation, and no action. This suspension
and interruption of effort were from God, and manifested his good-
ness. Had the cause taken its rise here, and hence pursued its
course onwards, all the jealousies of England would have beset an
enterprise ushered into being amidst its own divisions. England,
indeed, must be the grand seat of pacification, the principal field of
bloodless triumph; but that it may be so, the olive branch must
be offered from without, and presented in the hand of a neutral
party.
The application of this remark leads us to Scotland; for small
and rugged as it is, compared with the sister country, its moun-
tains were honoured in this instance to bring peace to the people,
and its little hills by righteousness. For a long period the claims
of union had been pressing on the consciences of many Scottish
Christians. The Established Church, in 1842, appointed a com-
mittee, with the express view of furthering friendly relations with
other churches; and the fact of Dr Candlish having been appointed
its convener, will be accepted as sufficient evidence of its efficient
character.
BICENTENARY OF THE WESTMINSTER ASSEMBLY.
In tracing, however, the history of the Evangelical Alliance, if
we may be permitted to speak of it as now virtually formed, we
must look away from individual sections of Christians, and notice
the Bicentenary of the Westminster Assembly, held in Edinburgh,
July 1843, as having more immediately and directly led to its for-
mation. The object then in view-the commemoration of a Presby-
terian assembly-gave to the proceedings, no doubt, a somewhat
denominational character. But the spirit breathed in them was
enlightened and benevolent; and the allusions made to Evangelical
Christians, not Presbyterian, were all in the form of lamenting
their absence. The convention, though limited, thus paved the
way for others more general. One of the speakers on that inter-
THE EVANGELICAL ALLIANCE.
37
esting occasion was the late Professor Balmer.
He had not been
previously engaged to speak, and his address was nearly or wholly
extemporaneous, so that his participation in the business appeared
to be incidental. But God often employs means which seem to
us casual and fortuitous, in accomplishing his mightiest purposes,
as if to shew that, in reality, there is no such thing as accident—
that even where we walk blindly he is leading us in paths we
know not, and that all things are of God, who hath reconciled us
unto himself by Jesus Christ. The remarks of Dr Balmer were
worthy of his enlightened and benevolent piety. In the course of
his address, he said, "I have rarely seen any meeting of this kind,
or read of any meeting for commemorating the services either of
the living or the dead, in which there was not uttered much indis-
criminate and extravagant eulogy; and I was not without my ap-
prehension that this meeting would be one of the same kind. I was
afraid that if the divines of Westminster could have witnessed our
proceedings, they would have said, Worship God, not us: remember
the Church is built not upon us, but upon the prophets and apostles,
Jesus Christ himself being the chief corner-stone. I think it right
to state now that my fears have been completely disappointed. I
have heard, indeed, a great deal of panegyric on the Westminster
divines; but it has been so discriminating, so judicious, accom-
panied with so many proper qualifications and cautions, that I think
I could assent to almost every word of eulogium I have heard.
I beg leave to say, further, that I concur most cordially
in all the sentiments of respect expressed for those ministers and
denominations who differ from us in subordinate matters-for the
Puritans of the seventeenth century, who were not Presbyterians,
and for the Independent ministers and churches of the present day.
For all who belong to Christ I would cherish sentiments of Chris-
tian love; and I trust that all our proceedings will be conducted
as they have been hitherto conducted; so that we may say, 'Grace
be with all them that love our Lord Jesus Christ in sincerity.' I
may be permitted to add, that the unity of the Church is an object
which I have long had sincerely at heart; and I contemplate the
proceedings of this meeting with interest and satisfaction, because
I consider it as likely to be overruled for the promotion of that
end."
38
HISTORICAL SKETCH OF
PROPOSAL FOR A PROTESTANT CONFERENCE.
In prognosticating so strongly the advancement of Christian
union from the Bicentenary he was attending, little did Dr Balmer
think that his own observations were, by the grace of God, to have
so large a share in producing the result. His speech, and more
especially his expository remarks on Phil. iii. 15, 16, made a
deep impression upon the audience, and suggested to one of his
hearers, John Henderson, Esq. of Park-a most enlightened and de-
voted friend of Christian union-the idea of a treatise to elucidate
and apply the generous principles which he so impressively advo-
cated. This proposal assumed latterly the form of a volume of
Essays, by contributors of different denominations; and that
volume gave point and force to a desire, not unexpressed before,
for a great Protestant Conference, to be shortly held in the metro-
polis of this empire. The proposition, in this instance, came from
the Rev. Dr Patton, of America, and embraced in its design the
Christian world. Everywhere the grand conception was regarded
with favour; and the cry came from east and west, north and
south, Let it be carried into effect. But how could it be brought
into operation? Who was to set in motion a machine so vast?
Who was to be the world's convener, and take upon himself the
consequence and responsibilities of associating in this cause the
ends of the earth? The object shone before the friends of union
like the sun and moon; but, like these great lights, it appeared,
from the want of a pathway, to be lamentably inaccessible.
LIVERPOOL CONFERENCE PROPOSED.
In the circumstances above mentioned, it was suggested by the
writer of this paper that a preliminary meeting might be held in
Liverpool, the members of which, if they could agree among them-
selves, should act as requisitionists in calling the larger meeting.
This suggestion was approved of; and as it emanated from Scot-
land, all friends in England and elsewhere insisted that Scotland
must carry through the initiative. It did so. Most of its larger
denominations appointed deputies, more or less formally, to the
projected meeting; and individuals, on their invitation, joined in
the movement, till ministers and members of seven ecclesiastical
THE EVANGELICAL ALLIANCE.
39
bodies issued a common circular to the churches of England,
Wales, and Ireland, to meet them, through delegates, at Liver-
pool; and the Scottish brethren appeared there with a statement
of their case, embodying a summary, or rather specimen, of com-
mon principles, which had been unanimously adopted; and all
this without having encountered a divided vote at any stage of
their procedure!
It was a great relief and delight to the Scottish friends of union
* As the reader may feel some interest in seeing this circular, and the
names appended, I here give them :-
TO THE EVANGELICAL CHURCHES OF ENGLAND, WALES, AND IRELAND.
GLASGOW, August 5, 1845.
“DEAR BRETHREN,-You are aware of the proposal which has emanated
from various quarters, that a great meeting of Evangelical Christians belong-
ing to various churches and countries should be shortly convened in London,
to associate and concentrate the strength of an enlightened Protestantism
against the encroachments of Popery and Puseyism, and to promote the
interests of a scriptural Christianity. To us it appears that a preliminary
Meeting, comprising delegates from the various denominations in Great
Britain and Ireland, might with advantage be held this summer in some
town in England. This subordinate measure has been submitted to various
sections of Scottish Christians, and has obtained their cordial approbation;
and most of the subscribers to this letter have been appointed to use their
best endeavours for carrying it into execution. We earnestly and respectfully
invite you to join in the movement. On your co-operation its success
depends; for, if limited to Scotland, it would be diminutive and ineffectual.
"As to the objects of the preliminary Meeting, we think it better not to
speak with precision. The delegates will shape their own course; and we
abstain from any remarks or suggestions which may appear to invade the
freedom of their deliberations. To any, however, who might object to the
want of a defined aim, we would reply in general, that there is, in our opinion,
no want of work for the combined energies of Evangelical Christians. The
very fact of meeting together would be a feast of charity to themselves, and
would present an exemplification of brotherhood highly honouring to their
religious profession. By this would all men know that they were Christ's
disciples, because they loved one another.
“When assembled, they might engage together in devotional exercises-
hear stirring appeals as to their individual and collective duties-indicate the
basis of the greater Meeting to be called at their instance-and organise, or
even set on foot, a series of measures, whether by books, tracts, lectureships,
or otherwise, for diffusing through all European countries a scriptural know-
ledge of the salvation of Christ, and exploding the sceptical and superstitious
systems so lamentably prevalent, by which the doctrines of the cross are ex-
pressly denied, or buried under a heap of inventions and delusions.
"We sincerely hope that you will give the subject your favourable consider-
40
HISTORICAL SKETCH OF
that all had proceeded so amicably, so unanimously, among them-
selves. But still they had to enter England, and meet, not with the
members of seven, but of seventeen or twenty denominations; and
the success experienced on the smaller scale might soon be ex-
changed for reverses, when the field should be wider, and the
parties multiplied. That utter discomfiture awaited the expedition
was most confidently predicted. One of two results was pro-
nounced to be inevitable :—either the meeting would be a holiday
affair-a
—a shaking of hands, a bandying of compliments, while con-
ation. It is easy to anticipate objections, but the end is too great and good
to be abandoned on slight grounds.
"We suggest the 1st of October as a day of meeting, and Liverpool as the
place. It may be presumed, the important business to be transacted will
occupy not less than three days.-We are, dear brethren, yours cordially,
FREE CHURCH.
Thomas Chalmers, D.D. and LL.D.
P. M'Farlane, D.D.
Robert S. Candlish, D.D.
Wm. Cunningham, D.D.
Robert Buchanan, D.D.
M. Mackay, LL.D.
John Smith, D.D.
Thomas Guthrie, D.D.
James Begg, D.D.
W. M. Hetherington, LL.D.
Adam Cairns.
David Carmint.
Breadalbane.
D. Brewster, LL.D.
R. J. Brown, Professor of Greek,
Marischal College, Aberdeen.
Alex. Campbell, Monzie.
Archd. Bonar.
Graham Spiers.
William Brown.
N. Stevenson.
James Bridges.
UNITED SECESSION CHURCH.
John Brown, D.D.
H. Heugh, D.D.
James Harper, D.D.
David King, LL.D.
John Henderson.
David Anderson.
James Peddie.
John Young.
UNITED SECESSION CHURCH.
John Eadie, LL.D.
John Robson, D.D.
James Mitchell.
RELIEF CHURCH.
William Lindsay, D.D.
J. S. Taylor.
William Brodie.
Hugh Macfarlane.
REFORMED PRESBYTERIAN CHURCH.
Andrew Symington, D.D.
William Symington, D.D.
A. M. Rogerson.
John Macleod.
James M'Gill.
Wm. Anderson.
James Reid.
ORIGINAL SECESSION CHURCH.
Thomas M'Crie.
Robert J. Watt.
William White.
CONGREGATIONALISTS.
Ralph Wardlaw, D.D.
A. W. Knowles.
C. H. Bateman.
William P. Paton.
John Small.
BAPTIST CHURCH.
Alex. M'Leod.
James Paterson.
William Innes.
Robert Kettle.
THE EVANGELICAL ALLIANCE.
41
sistency was forgotten, conviction smothered, and truth sacrificed
-or, if the parties assembling should speak out freely, the state-
ment of differences would imbitter alienations; the relieving of one
conscience would be the inculpating of another; and angry words
would elicit words still more angry, till the combustible materials
would ignite and explode, to the shame and scandal of the
Christian profession.
These dark prophecies emanated not only from the enemies of
religion, but from its friends-from many friends of peace itself,
who were the more jealous of the advocacy, that they valued the
cause, and honestly trembled for the ark of God. Even of those
who attended the meeting, some were more than doubtful, at the
first, of its wisdom and expediency, and came to it less in the hope
of doing good than of preventing or qualifying mischief. All this
was present to the originators of the meeting, and pressed on their
consideration; and, if it did not arrest their advance, it filled them
with disquietude. They became more and more concerned as the
day approached, and were almost tempted to wish that they had
been less adventurous.
LIVERPOOL CONFERENCE HELD-OPENING SERVICES.
The season fixed arrived. The proposed conference was held—
and the first relaxation of awe experienced by its members was
derived from the spectacle which their concourse presented. So
far at least the invitation had been successful-that it had not been
scorned or slighted. Office-bearers and members of many churches.
were there, who had come without gainsaying so soon as they were
sent for, and now asked by their ready presence-" For what intent
have you sent for us?" Such an assembly was a new thing in the
earth. It could not have been held in the times of the apostles, for
denominational distinctions had not then come into existence; and
though some of the Reformers earnestly desired, and strenuously
endeavoured, to bring about such meetings of evangelical Protes-
tants, they failed, or very partially succeeded; and transmitted the
undertaking to us for future accomplishment under happier auspices,
"that they without us should not be made perfect. Who could
look on the scene and not be animated by it? So many prejudices
overcome!—so many servants of Christ, sitting side by side, who
never expected to form one assemblage till they should meet in
heaven! They were strangers to each other, and yet friends; and
42
HISTORICAL SKETCH OF
estrangement fled before friendship. The doubts of each were
rebuked by the beaming kindness of his neighbour. They saw,
they felt that they were brethren; and before a step was taken,
before a joint service was performed, there was in that meeting a
verification and reflection of the promises: "The Lord will give
strength unto Israel; the Lord will bless his people with peace."
"Thus shall the man be blessed that feareth the Lord; thou shalt
see the good of Jerusalem, and peace upon Israel."
A like assembly could not have been convened in England, with
the same advantage and success, at an earlier period. Various
recent events had prepared the way for it, under the guidance of
an all-wise Providence, and, in particular, the combined effort
which had been made during the preceding year against the fur-
ther endowment of the Papal College of Maynooth, had brought
many Christians into friendly communication who had been pre-
viously dissociated by their denominational jealousies.
The opening engagements consisted of devotional exercises ;
and these services, so important and solemn, and bringing into
requisition the essence of the gospel, elicited no discord, but a
joyful oneness of mind and heart. No distinction of sects could
have been discovered from the songs or the supplications. It
would seem as if a Saviour's throne cannot be approached, even in
faith, without displaying something of that identifying power by
which it transforms many imperfect Churches into one glorious
Church, where it is more nearly and directly contemplated.
PROCEEDINGS OF THE LIVERPOOL CONFERENCE.
But the similarity of evangelical prayers is proverbial. Dis-
cussion had to follow; and there the danger was apprehended
apprehended, but not experienced. Never was the interchange of
sentiment more undisguised, unreserved, and faithful; and never
was communication more signally affectionate. It is not the de-
sign of this paper to record minutely all that was transacted: the
facts are already detailed in other documents, which have been
widely circulated. A few principal points only need be here
selected to shew the animus of the proceedings, and mark the
interposition of the God of peace in removing obstructions from
the path of his people. Let it be also clearly understood, that
when we speak of resolutions as having been proposed and passed,
we use the language in a conditional and qualified sense. We
THE EVANGELICAL ALLIANCE.
43
have concluded nothing: all our acts have been hitherto provi-
sional, and will now be submitted in the character of suggestions
to those who must decide upon them. Even this much might not
have been adventured on had it not been feared that the delibera-
tions in August would have suffered from the want of a programme,
and had it not been considered a duty in British Christians to
prove their own preparation for fellowship in well-doing, before
presuming to convene so many brethren from abroad.
In the subordinate sense just explained, it was resolved at the
Liverpool Conference—
"That in the prosecution of the present attempt, the Conference
are clearly and unanimously of opinion, that no compromise of
their own views, or sanction of those of others, on the points on
which they differ, ought to be either required or expected on the
part of any who concur in it; but that all should be held as free
as before to maintain and advocate their views, with all due
forbearance and brotherly love.'
Here was a resolution which dissipated a host of misgivings and
forebodings. The straitest member of the straitest sect might now
feel at ease about his doctrinal peculiarities; for there was to be no
compromise of his own tenets, or sanction of another's. All were
declared free to maintain and advocate their views, on the single
condition, that the maintenance and advocacy of them should be
conducted with all due forbearance and brotherly love; and if the
Evangelical Alliance could only be instrumental in recommending
this article of its projected constitution to the adoption of Christen-
dom-that the expression of religious views shall be, on the one
hand, frank, and, on the other hand, affectionate; and that, when
so conducted, it shall be held inoffensive and praiseworthy-this
one result would be a sufficient vindication and recompence of the
present movement.
It was resolved—
"Further, That any union or alliance to be formed, should be
understood to be an alliance of individual Christians, and not of
denominations or branches of the Church.'
This resolution, like the last, tended to remove all danger and
all dread of being unwarily committed to erroneous opinions or
systems. The parties associating saluted each other as brethren,
but they met as individuals; and no one pronounced any judgment,
either favourable or adverse, on the constitution of the Church with
which any other member of the Conference was connected.
44
HISTORICAL SKETCH OF
It was further declared to be-
"The design of this Alliance to exhibit, as far as practicable,
the essential unity of the Church of Christ; and, at the same time,
to cherish and manifest, in its various branches, the spirit of
brotherly love."
The cultivation of Christian union was thus declared to be the
main object contemplated. Such an aim was not imagined to be
either disorderly or presumptuous. As respects essential relation,
Christians are one, whether they will or not; and their identifica-
tion with the Saviour, and, through his righteousness, with each
other, is so perfect as not to admit of increase. But all relations
demand the exercise of corresponding sympathies; and the inti-
macy and inviolability of those ties which bind Christians together,
instead of terminating in themselves and superseding effective
manifestation, render the interchange of mutual acknowledgments
and kind offices proportionally sacred and imperative. It is true
that Christians, when assembling as we do now, do not constitute
a church, and that their joint regulations can neither supersede nor
rival the excellencies of ecclesiastical organisation. But if this
object be fatal to an alliance having union for its object, it must
be no less so to those noble institutions which contemplate
missionary agency, and the circulation of the Scriptures. We are
no doubt attached each to his own company; but if we are true
Christians, we also form, collectively, a holy nation; and strange
would it be, if the minor compact allowed of ample exhibition,
and the grander of none-if our several fraternities, while holding
daily fellowship with Christ, were interdicted all means of fellow-
ship with one another. We should be tempted in that case to
wish a recall of the period when the tribes, issuing from their
respective provinces, went up to Jerusalem, the tribes of the Lord
unto the testimony of Israel, to give thanks unto his name.
periodical assembling of all the Israelites in their metropolitan city
shed a happy influence over the community, and was more service-
able, perhaps, than any other instrumentality, in repressing feuds,
and maintaining amity. The like means are calculated to have
a like effect under a better dispensation. The members of different
denominations, without compromising one jot or tittle of their
distinctive tenets, and without arrogating a single element of
ecclesiastical power, may do unspeakably much, by their harmo-
nious comminglings, to shew and to advance Christian brotherhood.
It is the open alienation of Christians that has brought Christian
The
THE EVANGELICAL ALLIANCE.
45
principle under suspicion; and nothing but the open union of
Christians can neutralise the scandal, and furnish a demonstration,
obvious to a world lying in wickedness, of the reality and efficacy
of the love of God. Nor is the effect of such communication on
those who enjoy it, and through them on the religious societies
with which they are connected, to be lightly esteemed. They may
bear important suggestions, and receive valuable stimulus, by
which their faithfulness in every province of duty will be promoted;
and though they did nothing, out of their distinctive communion,
to falsify its professions, or weaken its position, they may bring
not a little into their individual society, from comprehensive and
exhilarating conferences, to sustain and elevate its well-being in
every department of prosperity.
The Conference further proposed "to open and maintain, by
correspondence and otherwise, fraternal intercourse between all
parts of the Christian world;-and, by the press, and by such
scriptural means as, in the progress of this Alliance, may be
deemed expedient, to resist not only the efforts of Popery, but
every form of superstition and infidelity, and to promote their
common Protestant faith in our own and other countries.
11
From this resolution, it is evident that the Conference, in
desiring to promote union, did not view it separately from specific
and vigorous action. They trusted that the friends of Christ
would find common work to perform. If Christians, on coming
together, displayed utter incapacity for associated effort, it is more
than questionable whether such a proof of weakness would raise
the estimate of Christian agreement, or dispose any to say of the
spiritual, as was said of the typical Jerusalem, that it is "as a
city built compactly together." In the absence, too, of important
undertakings, interest would decline; or if it did not, it would
bring many into the Alliance who had no congeniality with its
aim, and who would be very willing to subscribe verbal con-
ditions, and to take all the honours of an evangelical Christianity,
while spared its arduous and testing engagements. Any alliance
to be formed may not indeed take the place of religious societies,
already and nobly fulfilling their objects, and far less set on foot
a new species of political organisation. But there appeared no
reason why it should not give out views and addresses on important
religious subjects, rightly applying the dispensations of Providence;
arousing the Christian public to a consideration of its position,
dangers, and duties; and aiming, by the Divine blessing, to affect
46
HISTORICAL SKETCH OF
beneficially the spirit of the times. It was thought that even
critical questions, about which men of the world cannot deliberate
without stirring angry passions, might be safely approached by
fellow-Christians, who love one another with a pure heart fer-
vently.
The prosecution of such objects as have been hinted at, supposes
the co-operation of different parties; but not of all parties-not of
a loose and indiscriminate multitude. In what way, then, was the
requisite discrimination to be secured? The objects themselves
would be of a sifting nature. But as these were not yet begun to
be prosecuted, there seemed to be a necessity for some such doc-
trinal statement as would indicate the class of persons whom it
was desired to associate. Accordingly, the Conference resolved
that the parties who shall be invited to the future meeting shall
be such persons as hold and maintain what are usually understood
to be evangelical views in regard to such important matters of
doctrine as the following, viz.-
1. The Divine inspiration, authority, and sufficiency of Holy
Scripture.
2. The unity of the Godhead, and the Trinity of persons therein.
3. The utter depravity of human nature, in consequence of the
fall.
4. The incarnation of the Son of God, and his work of atone-
ment for sinners of mankind.
5. The justification of the sinner by faith alone.
6. The work of the Holy Spirit in the conversion and sanctifi-
cation of the sinner.
7. The right and the duty of private judgment in the interpre-
tation of Holy Scripture.
8. The Divine institution of the Christian ministry, and the
authority and perpetuity of the ordinances of Baptism and
the Lord's Supper.
This summary may appear somewhat vague and indecisive-a
point on which we may speak afterwards; but that it is not
unavailing for its purposes has been attested by facts. A meeting
was held at Geneva, shortly after the Liverpool Conference, with
the view of following up our union movement; and some of the
Unitarian clergy attended, thinking that their doctrinal tenets
might be no disqualification for participating in the scheme; but,
so soon as the so-called basis was read, they withdrew, considering
it tantamount to their exclusion.
THE EVANGELICAL ALLIANCE.
47
LONDON MEETING DETERMINED ON-APPOINTMENT OF
PROVISIONAL COMMITTEE AND ITS SUBDIVISIONS.
It may suffice to add, respecting the proceedings of the Liver-
pool Conference, that it determined on convening a more extensive
meeting in London, in the summer of the next year; and,
meanwhile, appointed a Provisional Committee, comprising four
divisions—the first to sit in London-the second in Liverpool—
the third in Glasgow-and the fourth in Dublin.
So passed off the Liverpool Conference, a convention that will
be noted in ecclesiastical history. Its sessions occupied three
days; all its resolutions were unanimous; and so completely was
the interest sustained to the end, that numbers still occupied their
seats, as if reluctant to quit them when the business was con-
cluded. By the testimony of all who were there, it was a season
of high delight. The joy experienced was pure and varied. It
was the joy of love; for the Christians then assembled had fervent
charity among themselves: it was the joy of freedom, for the
Spirit of the Lord was there; and where the Spirit of the Lord is,
there is liberty: it was the joy of answered prayer, exceeded
hopes, and heavenly foretastes. Was all this human? Surely
not. "This is the Lord's doing; it is marvellous in our eyes."
Strengthen, O God, that which thou hast wrought for us!"
"(
RESOLUTIONS OF THE PROVISIONAL COMMITTEE.
An aggregate meeting of the Provisional Committee was held
in January of the current year in Liverpool, when it was resolved
that the meeting in London should be held in the month of
August, and the London division of the Committee were instructed
to fix the day, after consulting the convenience of parties likely to
be present. On the motion of the Rev. John Kelly of Liverpool,
a select sub-committee was then appointed to take under their
special and serious consideration the objects and organisation of
the proposed Alliance.
A second aggregate meeting of the Provisional Committee took
place in Birmingham in April last. A series of important resolu-
tions, recommended by Mr Kelly's Committee, was then agreed
on, defining the objects and organisation which should be proposed
48
IHISTORICAL SKETCH OF
for the Alliance in the month of August. One of these resolu-
tions, as subsequently altered, was-
"That, in subserviency to the grand object already intimated,
the expectation is cherished by the members of this Committee,
that the Alliance will exert a beneficial influence on the advance-
ment of their common Christianity in various important respects,
such as counteracting the efforts of Popery, and other forms of
superstition and infidelity, and promoting their common Protestant
faith in this and other countries; and that, with this view, it is
deemed necessary to obtain correct information on such subjects as
the following, viz.-
"1. The facts bearing on the growth of Popery.
"2. The state of infidelity, and the form which it assumes in
the present day.
"3. The facts relating to the public observance of the Lord's
Day.
“4. The amount of the existing means of Christian education.
It being understood that, in following up the inquiries to be thus
made, and in promoting these and similar objects, the Alliance
contemplates chiefly the stimulating of Churches and Christian
societies to such efforts as the exigencies of the case may demand,
by giving forth its views in regard to them, rather than carrying
those views out by an organisation of its own."
This resolution bears that, while in subserviency to the grand
object of manifesting and promoting the unity of Christ's disciples,
it is still proposed to act, and to act vigorously, the design at the
same time is entertained, to begin action by inquiry. This seems
a wise and safe course. How can we deprecate inquiry if we love
truth and trust its influence? And though, in the first instance,
we propose only to investigate facts, yet, if our investigations be
well conducted, they will be important in themselves, and may
lead to ulterior measures of high practical consequence.
The summary of doctrinal principles having been brought under
renewed consideration, was still approved of and retained; but an
explanatory resolution was also agreed on, to the effect-' First,
That it is not to be viewed as, in any strict or proper sense, a creed
or confession of faith. Secondly, That the selection of certain
tenets, with the omission of others, is not to be held as implying
that the former constitute the whole body of important truth, or
that the latter are unimportant. Thirdly, That, in reference even
to the selected tenets, the document in question does not pretend to
THE EVANGELICAL ALLIANCE.
49
express definitively the formal propositions in which they must
have been embodied, if they had been made the subjects of direct
statement. And, finally, That, in adopting it, the Alliance would
not be understood as assuming the right authoritatively to define
the limits of Christian brotherhood, but simply as indicating the
class of persons whom it is considered, on the whole, desirable and
right to embrace within the Alliance."
It was to be anticipated, that any document of this kind would
be found liable to misconstruction and consequent objection.
Some might think there was too much in it, since all Christians
could not subscribe it with freedom; and if the attempt were to
embrace in the confederation every believer, this objection would
be valid. But all saints cannot be convened in one assembly;
and if they were so, they might be precluded by their contrarieties
of sentiment from prosecuting together any one course of usefulness.
Hence articles are necessarily introduced by which some Christians
are excluded; but it is only because vigour, and even comprehen-
siveness of action, cannot otherwise be secured.
On the other hand, some may think that there is too little in such
a summary, and that disrespect is cast on the doctrines omitted;
and if the intention were to frame a confession of faith, there
would be room for such strictures. A denomination, in framing a
creed, naturally introduces all the points by which it is distin-
guished from other bodies of Christians. But our doctrinal
summary was not intended to be a creed at all, or to interfere with
the symbols of any church whatever. Viewing it in relation to its
object-the bringing together of Christians belonging to different
communions—we readily perceive that there must be a scantiness
and generality in its contents; and that all we can hope for is, to
indicate a few principles which are important in themselves, and
of which the sincere belief is acknowledged to be saving. All
co-operation supposes common principles; and the general societies,
so extensively and justly countenanced, must have, and do have,
a doctrinal basis, expressed or understood. If, then, these bases,
as they are called, may be warrantably held, and warrantably
acted on, and all the complaint respects simply the committing
of them to writing, there appears little, in such an objection, to
create alarm, or to demand reply. There should be a willingness,
however, on the part of all friends of this movement, to reconsider
such summaries, in the hope of improving them, or of finding a
D
50
HISTORICAL SKETCH OF
substitute for them, by which the ends they contemplate may be
more inoffensively and efficaciously accomplished.
PROCEEDINGS OF THE DIVISIONAL COMMITTEES.
It has been already mentioned that the Provisional Committee
was partitioned into four Divisional Committees. Each of these
has fulfilled its functions energetically, in its assigned province;
and a volume would be needed to relate all they have done
throughout England, Wales, Scotland, and Ireland-in raising
funds, enlisting members, forming local committees, and holding
public meetings. The last-named topic is itself voluminous; for
great meetings have been held in London, Birmingham, Manches-
ter, Liverpool, Aylesbury, Bristol, Glasgow, Edinburgh, Dublin,
Belfast, and many other towns. As Liverpool has acquired a
pleasing celebrity in connexion with this cause, it seems entitled
to the distinction of being adduced in illustration.
A meeting
was announced to be held there on Tuesday evening, December
16, 1845. The demand for tickets was insatiable. When the
evening came, the amphitheatre, a building capable of containing
about four thousand, was crowded to overflowing. The Commercial
Hall, a building which accommodates about two thousand, was
therefore opened; and after it was completely packed, there was
still a vast throng who could find no admission. The Rev. J. H.
Stewart presided over one of these simultaneous meetings, and
the Rev. Dr Raffles over the other, and the impression produced
at both was deep and ineffaceable.
CONCLUSION.
It would have been pleasant to narrate the steps taken to secure
the diffusion of publications, relating to the Alliance, in foreign
countries; and still more pleasing would it have been to speak of
the interest which these tracts have awakened, and the responses
which they have elicited. But the length to which this paper has
already extended calls for its conclusion; and all the facts relating
to foreign lands can be most effectively told by honoured friends
who have come from these quarters. To their judgment every
suggestion already made will be submitted, and without their
copartnery, no resolution hitherto proposed can become law. Their
THE EVANGELICAL ALLIANCE.
51
presence is sufficient evidence of their zeal in the cause; and the
changes which our proposals shall undergo, in passing through
their hands, will no doubt bear witness to their discernment and
wisdom.
If the projectors of the movement have themselves experienced
any modification of sentiment or feeling, it has been all on the
side of growing devotedness. The more they ponder the duty to
which they have been providentially directed, the more are they
impressed with its claims. We have done ample justice to our
differences. For their sakes we have broken up the visible unity
of the Church, and filled the page of history, and covered the face
of Christendom, with angry contentions. It is time now to pay
respect to our agreement, and by a fellowship, of which truth is
the foundation, and love the impulse, and beneficence the employ-
ment, to dry the tears and heal the wounds of a weeping and
bleeding Charity. Ask the evidence that we differ, and every
age and clime is burdensome with proof. Ask the evidence that
we agree, and now in the nineteenth century we are but opening
the argument.
This much seems evident, that we should have less co-operation,
or more. If it be wrong in principle, let it be wholly abandoned;
let the leaders of their respective parties sound a trumpet of retreat
to their followers, and cause it to be proclaimed, "Every man to
his tent, O Israel!" Let the different companies of the Redeemer's
army fall back on their several strongholds, and, heedless of the
common enemy, let them defy and assail each other from their
opposing battlements. But if co-operation be right in principle,
we have only as much of it as to condemn its practical short-
comings. It is time to fulfil a duty which incipient co-agencies
do little more than acknowledge. Let the blanks in brotherhood
be supplied, and let the spirit of friendship be actively diffused till
the leaven of the kingdom shall leaven the whole lump, and all
men shall see and own that the God of peace reigneth.
52
IIISTORICAL SKETCH OF
HISTORICAL SKETCH OF THE EVANGELICAL ALLIANCE.
PART II.
READ IN FREEMASONS' HALL, AUGUST 21, 1851.
INTRODUCTORY REMARKS.
THE proceedings of the Evangelical Alliance, and of its subor-
dinate organisations, have been largely published. They have
appeared in reports and periodicals, and very specially in Evan-
gelical Christendom, so ably conducted by our friend Dr Steane, and
in the Bulletin du Monde Chretien, an excellent periodical published
at Paris. In now recapitulating some of the principal facts, we
shall contemplate, also, their moral phases, glancing at the truths
which they indicate, and the lessons which they inculcate; for this
sketch is meant to be historical; and a mere catalogue of events,
were it ever so correct and precise, would want elements essential
to history. On the other hand, there is danger of burying narrative
in disquisition, of descanting on Providence when we should listen
to its own oracles; and if we shall incline to one or other of these
extremes, we can only plead our desire to find the good way,
and beg indulgent forbearance with unintentional aberrations. In
a former paper we traced the Evangelical Alliance to its origin,
noticing the movements towards union, in different lands and of
different dates, by which it was preceded; then calling attention to
the immediate occasion of the Liverpool Conference of 1845, and
the character of its proceedings; and finally marking the progress
of the good cause to the borders of the great oecumenical meeting
in London of 1846, when the Evangelical Alliance was formally
instituted, and received its distinguishing designation. Now we
resume our sketch where it was left off; and it is something that
we still live, as an association, to tell our story. Our existence is
a confutation of many objections and reproaches. To justify the
prophecies of evil, we should have been dead long ago; but we
still live, and thus favoured of God in the past, we desire to trust
Him for the future, and to say, "We will hope continually, and
* See also The Evangelical Alliance: its Origin and Development, by the
Rev. Dr Massie.
THE EVANGELICAL ALLIANCE.
53
will yet praise thee more and more; our mouths shall shew forth
thy righteousness, and thy salvation all the day; for we know not
the numbers thereof." In the former portion of our sketch it was
said, "Let it be clearly understood, that when we speak of reso-
lutions as having been proposed and passed, we use the language
in a conditional and qualified sense. We have concluded nothing;
all our acts have been hitherto provisional, and will now be sub-
mitted in the character of suggestions to those who must decide
upon them."
These words shew what is our present starting-
point. We have come to the end of proposals, and we have next
to record what was decided. So much had been done in expecta-
tion of the Great Conference. What was done by the Conference
itself, and what course has been followed by district organisations to
which it gave origin-these are the subjects of the present paper.
LONDON CONFERENCE OF 1846-ITS MEMBERSHIP.
At the period to which we are thus thrown back, the 19th of
August 1846 has come, and professing Christians, to the number
of about 800, are congregating in Freemasons' Hall, Great Queen
Street, London. The slightest inspection of the assembly shews
that its interest is not to be estimated exclusively by its numbers.
The angelic queries may here be applied without being dishonoured,
"Who are these, and whence came they?" Leading Episco-
palians are here, yet this is no constituent or appendage of the
Church of England. Here are celebrated Methodists, Presby-
terians, Independents, Baptists, Moravians, Lutherans; and yet
here is neither exemplification nor advocacy of the distinctive
principles with which their honoured names have been hitherto
identified. It seems to external view as if their respective halls
of spiritual administration had been suddenly brought into juxta-
position, and then all the walls of disseverance had fallen, and
the members of sects had found their sectarianism perished, and
replaced by the salutations and benedictions of unsectarian inter-
course. Many are there whose faces are familiar and endeared
to a British public; but others are there whose names, perhaps,
are equally known, and yet not so promptly suggested by their
personal appearance. These are strangers, and yet not strangers;
foreigners, and yet fellow-citizens with the saints, and of the
household of faith. They come from islands, they come from
continents; they come from regions of sun, they come from regions
54
HISTORICAL SKETCH OF
of snow; they are from the east and the west, and the north and
the south; and they come to enjoy in common the common salva-
tion, and to sit down emblematically, and by anticipation, in the
kingdom of heaven. And who may recount all the suggestions,
and conversations, and prayer-meetings, in which their journey
was proposed, and encouraged, and determined on, so as to shew
the diffused interest of which their presence is the expression?
Or who shall depict the sympathies by which they are followed,
the devotional aspirations centring in this assembly, and echoing
response to the call from heaven, "Pray for the peace of Jeru-
salem; they shall prosper that love her!" The Rev. Edward
Bickersteth presided over the opening devotional exercises. He
is not with us to-day. Had he been in life and health, he would
have been here—no minor reason of absence would have kept him
away. But he is not here. Affection seeks him, but finds him
not. He is undiscoverable to perception, and appears only to
memory to say, Ye shall see my face no more. And it is not he
alone that is missing. Many, many are the names in the report
of the proceedings of the Conference, which are now memorials of
bereavement, entwined with sorrowful associations, and sprinkled
with the fallen waters of stricken hearts. But when we read the
report, and there hear them, though dead, yet speaking, we are
struck with the suitableness of their prior sayings to their subse-
quent departure. The acts of life do not always tally with the
event of death. Even good men sometimes appear in positions
and engagements which, if not positively discordant, are yet not
in palpable and delightful harmony with their latter end. We
should not like to see them finish their course precisely there. The
idea of such a decease is suggestive of unlooked-for visitation, and
somewhat violent transition. But here, in this report, we can
ponder simultaneously and cheerfully their presence and their
departure. "May I suggest," said Mr Bickersteth, "a key-note
for our meeting at this time-a key-note of praise and thanksgiving
to God; giving glory to him, and exalting our one Redeemer ?"
His key-note was praise: and who does not believe that it is praise
still? Our doubting prayers he has left behind him; our anxious
debates he has exchanged for clear and certain knowledge; our
paltry jealousies he was well rid of here, and the last remnant of
them, if remnant of them he had, fell at the moment he took his
flight. But praise he carried with him. He entered the gates of
heaven with praise, and its courts with thanksgiving. In coming
THE EVANGELICAL ALLIANCE.
55
to the spirits of just men made perfect, he rose to all the sublimity
of this service; and as he, and another, and numbers who once
assembled here, re-assembled there, did they not find subject of song
in remembered brotherhood which cheered their wilderness and
signalled their way to the realms of glory? O thou God of these
worshippers, these holy, happy worshippers, that great cloud of
witnesses compassing us about, imbue us this day with their spirit,
and enable us to conduct all our intercourse so that he who shall
be the next removed shall be the most privileged, and time, while
it yet lasts, shall be radiant with immortality! Having begun a
history, I have been arrested at the beginning. But I have got
upon a mount whence I am reluctant to descend. I have got into
company which I am reluctant to quit, and the living will reckon
it no disparagement that I have a wish to tarry and tabernacle
with the dead. And yet we may contentedly descend into the
world, and bring our hand and heart to its duties, if, when Moses
and Elias disappear, we see no man but Jesus any more."
(6
UNITY OF THE CHURCH ASSERTED.
When preliminary discussions and arrangements had been got
through, the first resolution passed by the assembled brethren had
relation to Christian union. At the third session, August 20th,
Dr Wardlaw moved, the Rev. Dr Olin seconded, and all present
resolved :—" 1. That this conference, composed of professing
Christians of many different denominations, all exercising the
right of private judgment, and, through common infirmity, differ-
ing among themselves in the views they severally entertain on
some points, both of Christian doctrine and ecclesiastical polity,
and gathered together from many and remote parts of the world,
for the purpose of promoting Christian union, rejoice in making
their unanimous avowal of the glorious truth, that the Church of
the living God, while it admits of growth, is one Church, never
having lost, and being incapable of losing, its essential unity," &c.
The Church of the living God, we are here assured, is one Church.
This is not the language of a sect claiming a monopoly of truth
and godliness. It is the avowal of Christians of many denomina-
tions. This is not an expression of local belief; the Conference
proclaiming it is representative of many lands, and its membership
embraces many kindreds, and peoples, and tongues, and nations.
This is not the phrase of a constrained uniformity, dictated by
56
HISTORICAL SKETCH OF
priestly authority, and covering essential and irreconcilable con-
tradictions:—it is the utterance of a free and reflective private
judgment. All these denominations being appealed to, and all
these regions comprehended, and all this scrutiny permitted and
encouraged, the jury are unanimous, and their verdict is, "The
Church of the living God is one Church!" The avowal is
charming in simple conception; and when it shall receive an
exemplification wide as its own catholicity when it shall be
everywhere believed, and breathed, and practised, then will it
banish feuds with all the powerlessness and scandal which they
occasion-then will it give softest tenderness to our intercourse, and
manliest energy to our enterprises, and usher in the answer to the
prayer, "Thy will be done on earth as it is in heaven.”
OUTWARD DIVISIONS OF THE CHURCH LAMENTED-HEALING
MEASURES NEEDED.
We cannot
But the Church has not this manifest unity now.
admire the blessings of union without remembering and lamenting
the miseries of discord. And hence the second resolution, passed
by the Conference, at the same session with the former, was in
these words:"That this Conference, while recognising the essen-
tial unity of the Christian Church, feel constrained to deplore its
existing divisions, and to express their deep sense of the sinfulness
involved in the alienation of affection by which they have been
attended, and of the manifold evils which have resulted therefrom;
and to avow their solemn conviction of the necessity and duty of
taking measures, in humble dependence on the Divine blessing,
towards attaining a state of mind and feeling more in accordance
with the spirit of Christ Jesus." This resolution would admit of
application to personal duty. We must take measures individu-
ally, and in our respective spheres of labour, to promote Christian
charity. To no purpose shall we resolve fine things in Conference,
and go home to fall before the first temptation to irascibility and
resentment. And how much may not one peacemaker-one
sincere, consistent, devoted peacemaker-accomplish? A look of
love may shame a tumult of passion, and one marked instance of
requiting good for evil may send a sympathetic thrill through
society, and give its benevolent tone to the intercourse of thou-
sands. But while we promote individually, and in our own imme-
diate circle, a spirit of conciliation, we may be much aided in our
THE EVANGELICAL ALLIANCE.
57
!
personal endeavours on behalf of this object, by the countenance
and co-operation of brethren; and when the Conference had
resolved that measures for attaining a better state of mind should
be taken, we naturally expect the Conference itself to exemplify
its own resolution, and institute some general measures of the
tendency it had indicated.
EVANGELICAL ALLIANCE FORMED.
Accordingly, at the fourth session, and on the 20th of August,
it was resolved, "That, therefore, the members of this Conference
are deeply convinced of the desirableness of forming a confedera-
tion, on the basis of the great evangelical principles held in com-
mon by them, which may afford opportunity to members of the
Church of Christ of cultivating brotherly love, enjoying Christian
intercourse, and promoting such other objects as they may here-
after agree to prosecute together; and they hereby proceed to form
such a confederation, under the name of THE EVANGELICAL
ALLIANCE.'" Thus was the Evangelical Alliance formed, and
thus was the design of many anxious preparatory movements con-
summated, and thus the conferring brethren, in their assembled
hundreds, committed themselves, and the honour of their holy
religion, to a cause now matured by them into fact, and presented
before the world stamped with its appellation!
(
But was not the actual formation of the Alliance precipitate?
Was it safe to determine on a compact when the terms of the
compact had yet to be considered? What if mutual explanation
should elicit opposition, and imbitter enmities, and terminate in
explosion? Such an issue would have been very disastrous. But
the evil, from being so great, and deliberately made so great, was
on that very account the more likely to be eschewed. The dread-
fulness of failure awakened in every bosom the sentiment, "We
must not fail. We have pledged ourselves to the end, and the
means of reaching it we must and shall discover.
Our prior
resolutions have cut off all retreat from union, and the unionist
ranks have no alternative but to advance, till present perils shall
sweeten eventual success, and the brow now loaded with cogita-
tions and apprehensions shall be encircled with the trophies of
bloodless victory."
58
HISTORICAL SKETCH OF
DOCTRINAL BASIS.
Yet a trial of amity impended. The next subject for discussion
was the Summary of Principles, or Doctrinal Basis of the Alliance.
This had been always felt to be a principal difficulty in our course.
That some indication of agreement about essential truth was needed,
all perceived and admitted. The union could not be Christian
which should give no preference to truth over error—which should
open the door indiscriminately to believers and infidels; and if
parties opposed to each other in their cardinal convictions were
brought together, their intercourse could not be fellowship, or com-
mend a fraternal peacefulness, but would infallibly terminate in
altercation and dispersion. Therefore, our call for union must
indicate some platform of common principles, on which fraternal
acknowledgments might be reciprocated. The need of a sum-
mary was palpable; but to draw it up, and make it such as it
should be, formed no easy achievement. There is no room for
denying that Protestants, ay, and Evangelical Protestants, have
their differences, and although these are subordinate, they are not,
on that account, few or unimportant. Conceding that we are
agreed about essential doctrines, how were so many persons, of such
varied sentiments, to distinguish what is essential from what is
not? None of us will say that the demarcation could be unerr-
ingly made by fallible men, or, in fact, that any series of Christian
tenets so determining Christian character could be devised as should
exclude only Christ's foes and admit only his friends. Suppose
the substance of the principles to have been selected and determined
on, the very expression of them was a matter of critical delicacy:
and that sensitive conscientiousness which secures order and har-
mony in the daily business of life, here interposed obstacles to
ready concord by its scrupulous jealousy for the faithful exhibition
of the Word of God.
There were two short and easy methods of surmounting these
perils. One was to avoid discussion, and adopt, simpliciter and
without debate, any doctrinal index which an individual or com-
mittee might propose. The members of the Alliance were not
disposed for this timid and unreflective haste; and if agreement
were so obtained, it would be, as all felt, unreal and nugatory.
They were determined, collectively as individually, to prove all
things, and hold fast that which was good; and therefore the sum-
mary was subjected, clause by clause, to the unrestrained operation
THE EVANGELICAL ALLIANCE.
59
of scrutiny and criticism. Another mode of eluding or diminish-
ing embarrassment would have consisted in adopting a very brief
symbol of concord, consisting of one proposition, or two, or at most
three. A joint manifesto, so very stinted, however, might have
seemed a confession of general antagonism among ourselves, rather
than an exhibition of oneness in the faith, and would have inade-
quately accomplished the discrimination which was contemplated.
At all events, the Alliance did not retreat by this door of escape
from its troubles. The Liverpool Conference had arranged its
doctrinal statement, on which its invitation was based, under eight
heads, drawn up originally by the masterly hand of Dr Candlish;
and it is due to that distinguished minister to acknowledge now
the great good he did to the union movement by that particular
service. When the Alliance reconsidered, with the view of improv-
ing and adopting this compendium of evangelical views (and every
constituent of it passed through a protracted and unrestrained
debate), it did not emerge abbreviated or enfeebled from the ordeal.
The change was one of enlargement and invigoration; and the
Churches of coming centuries will mark with deep and grateful
interest, that an assembly of 800 members, belonging to fifty religi-
ous denominations, and drawn by unauthoritative invitation from
the ends of the earth, adopted, nem. con., the following resolu-
tion :-
"That the parties composing the Alliance shall be such persons
only as hold and maintain what are usually understood to
be Evangelical views, in regard to the matters of doctrine
understated, namely :—
"1. The Divine inspiration, authority, and sufficiency of the
Holy Scriptures.
"2. The right and duty of private judgment in the interpreta-
tion of the Holy Scriptures.
"3. The unity of the Godhead, and the Trinity of persons
therein.
"4. The utter depravity of human nature, in consequence of
the fall.
"5. The incarnation of the Son of God, his work of atonement
for sinners of mankind, and his mediatorial intercession and
reign.
"6. The justification of the sinner by faith alone.
"7. The work of the Holy Spirit in the conversion and sancti-
fication of the sinner.
60
IIISTORICAL SKETCH OF
"8. The immortality of the soul, the resurrection of the body,
the judgment of the world by our Lord Jesus Christ, with
the eternal blessedness of the righteous, and the eternal
punishment of the wicked.
"9. The Divine institution of the Christian ministry, and the
obligation and perpetuity of the ordinances of Baptism and
the Lord's Supper.
"It is, however, distinctly declared-First, that this brief Sum-
mary is not to be regarded, in any formal or ecclesiastical
sense, as a Creed or Confession, nor the adoption of it as
involving an assumption of the right authoritatively to
define the limits of Christian Brotherhood; but simply as
an indication of the class of persons whom it is desirable to
embrace within the Alliance: Second, that the selection
of certain tenets, with the omission of others, is not to be
held as implying that the former constitute the whole body
of important Truth, or that the latter are unimportant.”
When the summary in this form had been put and carried, the
pervading emotions of the assembly found utterance in the glowing
ejaculations of Mr Bickersteth, whose countenance seemed to be
already radiant with heavenly joy: "Glory be to God, our heavenly
Father, who has conducted us so harmoniously to such results as
have now been witnessed among us! What a combination of
solemn, weighty, all-important truths we here present to the whole
Christian world! Glory be to God, who has overruled all our
deliberations, and discussions, and frank avowals of our respective
sentiments, to such an all-important issue as that which is now pre-
sented to you! I feel exceedingly the value of the delay; I feel
the value of the long deliberation we have given to this subject-
the solemnity of the whole, from our gathering together from all
parts of the world, and the unutterable importance of the truths
which we agree in commending. I do most cordially approve the
various additions and alterations which have been made. I think
they have considerably improved the whole statement which is to
be presented to the Church of Christ. And I feel especially thank-
ful, that no truth to which we were testifying has been withdrawn;
but, by the mercy of God, we have been led to adopt and to con-
fess every truth which we had previously agreed to propose.
Now we are about to pass the full Resolution.
-May we have grace to pass it unanimously, if possible! May we
THE EVANGELICAL ALLIANCE.
61
have grace, when we have passed it, to unite in thanksgiving and
praise—in a solemn thanksgiving to our heavenly Father, for his
goodness in having led us to such an important conclusion !”
In adopting such a summary, the Alliance obviated an objection
to its character as being sentimental, as respecting emotion more
than conviction, and extolling charity to the disparagement of truth.
As if to confute this stricture, it perilled even peacefulness on the
determination to confess the doctrine of Christ. At the present
hour, it bears witness before the world to the word of the truth of
the gospel, and exhorts the nations, as if with the voice of a
trumpet, to buy the truth and sell it not. The present Archbishop
of Canterbury has said that "the God of natural theology is at the
most a philosophical abstraction, neglected by the philosopher
himself, and unknown to the multitude; acknowledged in the closet
and forgotten in the world.” If to elude one cavil and another we
part successively with the doctrines of grace, and thus reduce our
belief to the measure of teaching furnished sparingly and coldly by
natural theology, it will not be the more effective that we indorse
it with a Christian name. This emptied, pillaged Christianity will
still be an abstraction, a powerless thing, supplying no feast, no
bond to worshippers, and will scarcely sustain a constrained
warmth in the eulogist of its claims. In filling pulpits it will
empty churches, and in allowing itself to be moulded by objec-
tions, instead of the revealed and well-attested Word of God, it will
become unimpressive to the consciences, and unattractive to the
hearts of objectors themselves, whom it seeks to conciliate. Vainly
do any praise the commandments of Christ and discard his doc-
trines. Nothing but the faith of Christ will enable any man to do
his declared will; and if Christian morality be reared on any other
foundation than Christian doctrine, it will crush its support, and
fall to pieces by its weight. Oh, if this Alliance do but commend
a more earnest cleaving to the doctrine of Scripture, to the cardinal
principles of a primitive Christianity, it will have fulfilled a noble
commission! You sigh for apostolic triumphs; you cannot have
them without apostolic truths. Stand fast, therefore, in the
apostles' doctrine and fellowship, and in breaking of bread and
in prayers.*
* There is still a desire manifested in various quarters to have the Doctrinal
Basis annulled or modified. Some think that no Basis whatever is required,
and that the nature of the Association is guarantee sufficient for the select-
ness of its membership. But this supposition is at variance with the fact
62
HISTORICAL SKETCH OF
CHARACTER OF THE ALLIANCE ELUCIDATED, AND OBJECTIONS
OBVIATED.
Suppose an enlightened Christian to get his first view of the
Alliance at this stage of its history, he would contemplate with
admiration the meeting of so many brethren in Christ, from such
a multiplicity of denominations and countries. He would hail
the introductory resolutions as worthy of the occasion and the
assemblage. He would regard with growing interest the regular.
formation of a Society of love, and might be above all astonished
and delighted to find such a vast and varied membership, capa-
ble of adopting harmoniously such a series of doctrinal principles.
But many difficulties would still present themselves; many queries
would spring up, and would seem to be more easily started than
settled. Must not the Christians so conferring be apprehensive
of placing their sects in a false position, and of committing their
that Unitarians designed to join the Alliance movement, and were deterred
from their purpose only by finding that the Basis excluded them. Even if
Evangelical Christians alone joined the Alliance, there would be no proof, in
the absence of a Doctrinal Basis, that they were really agreed as to essential
truths. The Alliance could no longer be cited in evidence that most Protes-
tant denominations hold the same cardinal principles.
Some think that a Doctrinal Basis in the language of Scripture would be
the most eligible. But if the most opposed sects bearing the Christian name
subscribe readily enough to the whole Bible, while wresting it to the support
of conflicting systems, they would of course subscribe to any portion of the
Bible;
and a Basis of this sort would therefore be something less than that
general acknowledgment of the Scriptures which already exists, without either
manifesting or promoting Christian union.
Some think that a Doctrinal Basis in uninspired language is allowable and
necessary, but that the present Basis is too ample, and ought to be stript of
some of its articles. That the present form of the Basis is not the best possi-
ble, may be very fairly argued, and no one has ever claimed for it either per-
fection or unchangeableness. If, however, the object of reduction be to make
room for the admission of all Christians, it could be easily shewn that the
means would not accomplish the end. It is the most that can be attained,
if the Summary of Principles admits of the association of as many Christians
as can freely worship and in some degree work together.
Certain it is, that if any of the principles already sanctioned were now to
be omitted, they would be held to be virtually disowned or condemned, and
would be converted into matter of charge against the Alliance; and when
change was begun, where would it stop? or who, opening the floodgates to
theological discussion, could tell when, or where, or how, the deluge would be
stayed?
THE EVANGELICAL ALLIANCE.
63
particular Churches to a degree of catholicity that may be repù-
diated as latitudinarian? Must not this covenant of peace impose
on all who are parties to it a painful and almost repressing con-
straint in afterwards stating and discussing the points on which
they differ, so that the price of concord may be the sacrifice of
Christian liberty and of the defence of the truth? Has not this new
society the aspect of a new Church, and while professing to com-
pose the differences of worshippers, does it not add another to their
heterogeneous confederations? In a word, is there not an assump-
tion in this crusade after union, and does it not cast virtual reflec-
tion on all who stand apart from it, however pure may be their
motives, as if they were indifferent or inimical to the peace of
Zion? When we look at this array of objections, and mark what
a formidable host they seem to constitute, we are disposed to
acknowledge the gracious guidance of Providence in bringing us
to the following resolutions, by which they are all obviated:-
"1. That this Alliance is not to be considered as an alliance of
denominations or branches of the Church, but of individual Chris-
tians, each acting on his own responsibility. 2. That in this
Alliance it is also distinctly declared, that no compromise of the
views of any member, or sanction of those of others, on the points
wherein they differ, is either required or expected; but that all are
held as free as before to maintain and advocate their religious
convictions with due forbearance and brotherly love. 3. That it
is not contemplated that this Alliance should assume or aim at the
character of a new ecclesiastical organisation, claiming and exer-
cising the functions of a Christian Church. Its simple and com-
prehensive object, it is strongly felt, may be successfully promoted
without interfering with, or disturbing the order of, any branch of
the Christian Church to which its members may respectively
belong. 4. That while the formation of this Alliance is regarded
as an important step towards the increase of Christian union, it is
acknowledged as a duty incumbent on all its members carefully to
abstain from pronouncing any uncharitable judgment upon those
who do not feel themselves in a condition to give it their sanction."
These resolutions solved many a distressing problem-set at rest
many fearful forebodings; and they have only to be embodied in
our actions, and faithfully carried out to their legitimate results,
in order to smooth our future progress, and render us eminently
instrumental, both in our individual and associated capacities, in
advancing the religion of the Prince of Peace. We meet simply
64
HISTORICAL SKETCH OF
3
as Christians, and fit is the honour thus put on simple Chris-
tianity. We are to advocate our distinctive views with all liberty,
and yet no acrimony-with the boldness of express sanction, and
yet with due forbearance and brotherly love. We are to pray for
all Churches, and qualify ourselves for a higher usefulness in those
to which we belong; and yet we are not, by our union, to super-
cede ecclesiastical government, or to peril for an instant its har-
monious operation. We are to advance union in the way which
commends itself to us as best; and yet we are to impeach the
motives and spirit of no man because he walketh not with us, but
rather to rejoice, and bless God that there are so many friends of
union beyond our ranks; and in the consciousness of our own
unworthiness to serve God in so great a cause, be ready to say,
"Unto us, who are less than the least of all saints, is this grace
given. We are not worthy to strive, however humbly and subor-
dinately, "to keep the unity of the Spirit in the bond of peace."
Blessed shall that day be, in which these shall be the features of
our personal character-the component elements of our aims and
efforts and stable and indestructible will be this Alliance, if it
live to inscribe the Spirit of Christ on its own movements, and
on the varied agencies of improvement and philanthropy.
11
OBJECTS OF THE ALLIANCE-PROMOTION OF UNION.
But, to the view of many, the greatest of all difficulties yet
remains to be noticed. The Alliance being thus constituted, desig-
nated, and minded, what was it to do? Multitudes alleged that
it could do nothing, and appealed to us whether a do-nothing
society could be of any permanence or value. The Alliance did
not shrink from confronting this difficulty, any more than the
others. Hard as it might be to concentrate so many minds on any
line of action, the Alliance did proceed to the department of
objects. The resolutions passed in this province no doubt exhibit
unity as the grand and characteristic object of our particular asso-
ciation; and who shall say that its being has a frivolous end, if it
shew that we are, and make us still more to be, of one heart and
one mind in the Lord? Go back to the eras and regions of a
former economy. See every highway and byway and footpath
traversed by a nation in movement. What means all this unsettle-
ment and pilgrimage? Who are these countless travellers, and
what is their destination? We have the like spectacle there as
THE EVANGELICAL ALLIANCE.
65
here. In these thronging roads we see the life of love, maintained
by a circulating system of social devotion. These are the tribes,
the tribes of the Lord, and they are going to the testimony of
Israel: what to do? or can they do anything, split as they are by
genealogies and feuds? Yes, they meet for action, and that action
is "to give thanks unto the name of the Lord." This was their
object, and if our hearts are knit together in the attainment of the
same end, the carnal-minded may deride at our inefficiency, but
the Church in heaven and the angels of God will smile on our
work, and in hallelujahs and laudations will celebrate its accom-
plishment.
OBJECTS-CORRESPONDENCE.
But while the primary object of the Alliance had avowedly
reference to the manifestation and promotion of union, it was
also resolved, "That, in furtherance of this object, the Alliance
shall receive such information respecting the progress of vital
religion in all parts of the world, as Christian brethren may be
disposed to communicate; and that a correspondence be opened
and maintained with Christian brethren in different parts of the
world, especially with those who may be engaged, amidst peculiar
difficulties and opposition, in the cause of the gospel, in order to
afford them all suitable encouragement and sympathy, and to
diffuse an interest in their welfare." Here is a grand scheme of
correspondence, the range of which is wide as the world, and the
aim of which is comprehensive as the interests of the cause of
Christ. Above all, it contemplates the encouragement of isolated,
resisted, aggrieved servants of Christ, ready to sink in the hope-
lessness of solitary effort. It opens a channel for the pent-up
sorrows of their hearts; it snatches them from their isolation and
encompasses them with the sympathies of one whole family named
in Christ. And who shall depreciate the value of an institution
securing such concentration of intelligence for such ends, and,
whencesoever the cry of persecution emanates, responding as a
personation of the principle, "Who is weak, and I am not weak?
who is offended, and I burn not?"
OBJECTS-DIFFUSION OF TRUTH AND COUNTERACTION OF ERROR.
It was further resolved, "That, in subserviency to the same great
object of union, the Alliance will endeavour to exert a beneficial
E
66
HISTORICAL SKETCH OF
influence on the advancement of Evangelical Protestantism, and on
the counteraction of infidelity, of Romanism, and of such other
forms of superstition, error, and profaneness, as are most promi-
nently opposed to it, especially the desecration of the Lord's Day;
it being understood that the different organisations of the Alliance
be left to adopt such methods of prosecuting these ends as may
to them appear most in accordance with their respective circum-
stances, all, at the same time, pursuing them in the spirit of
tender compassion and love. That reports, minutes, and other
documents, in promotion of the above objects, be published by the
Alliance at the time of its meetings, or by its order afterwards;
and that similar documents may be issued, from time to time, by
its various organisations, on their own responsibility." Here is the
Alliance taking its stand on truth, and then, strong in its celestial
armoury, and its munition of rocks, proclaiming war with the
mightiest evils which defile and afflict our race-with infidelity,
which robs us of our religion; with superstition, which hides it in
human inventions and idolatrous usages; and with a sordid secula-
rity, which pursues after gain into every sacred season and enclo-
sure, obliterating the day of God from the days of the week, and
trampling it into a thoroughfare. Though all be not accomplished,
if anything be done to stay these giant mischiefs, and qualify their
ravages, the most partial success would be recompence enough for
the severest struggles; and why should we despair of triumphant
issues when our instrumentality is knowledge-knowledge which
is power, and which is above all powerful when its destination is
the conscience, and its mission is from God?
ORGANISATION.
These being the objects, how were they to be brought out?
This raises the question of organisation, to which attention was
afterwards and earnestly directed. Here, a few words of explana-
tion will be useful in making a brief notice of lengthened proceed-
ings intelligible. The Liverpool Conference of 1845 had appointed
a Provisional Committee, comprising four divisions-the first to
sit in London, the second in Liverpool, the third in Glasgow,
and the fourth in Dublin. A select sub-committee was also
appointed to take under their special and serious consideration the
objects and organisation of the proposed Alliance. This special
sub-committee, foreseeing the difficulties which must attend any
THE EVANGELICAL ALLIANCE.
67
plan indefinitely expansive, proposed that an Alliance should, in the
first instance, be formed for Britain only, and that other countries
should be left to form kindred associations, all presenting a degree
of affiliation with the first, and with each other, but without a
common jurisdiction. This proposal seemed narrow to a charity
hoping all things, and wore a little the aspect of tearing asunder
the Christians of different lands, who were already in the embrace
of brotherhood. Friends from a distance were disinclined to leave
the Conference with the reflection that something had been done
in Britain, but that for them no Alliance had been formed. In a
particular manner, the Rev. Dr Schmucker, of Gettysburgh, in
Pennsylvania, who had laboured for many years in the work of
Christian union, was very earnest that the Alliance should be at
once invested with the catholicity of the universal Church, and
rendered co-extensive with an Evangelical Christianity. Such
modifications on the original suggestion were freely discussed in
the aggregate Committee, and were favourably entertained by the
Conference. But a debate arose which shewed that the way was
not yet clear to the completion and application of such a capacious
constitution.
DISCUSSION ON SLAVERY.
The aggregate Committee had resolved, at Birmingham, March
31, 1846, “ that invitations for the London Conference ought not
to be sent to individuals who, whether by their own fault or
otherwise, may be in the unhappy position of holding their
fellow-men as slaves." To have excluded slave-owners from the
Conference, and yet frame an organisation which would allow
them in whatever land to be admitted into the Alliance, appeared
inconsistent and unsuitable. If, therefore, slaveholding countries
were admitted to the Alliance, there must, it was generally
thought, be some limitation on admission to membership, of like
character and effect as that which had qualified the composition
of the Conference itself. Keen and protracted was the discus-
sion which, on an amendment by the Rev. J. H. Hinton, hence
resulted; many and anxious were the sessions which it occupied.
The disapproval of slavery pervading the Conference was intense,
and the determination of British Christians not to admit slave-
holders into any Alliance with which they were identified, was
fixed and immovable. This position was not combated on its
68
HISTORICAL SKETCH OF
merits. That man was entitled to hold property in man,
and buy and sell his brother, created in the image of God,
was a principle which no speaker avowed-which all speakers
repudiated. But a protective resolution on this subject often
named in connexion with America, might be justly held, it was
argued, to single out from among all nations that particular
nation to reproach; and the American brethren, whose national
sympathies it trod upon, might be crippled in advocating the
cause of the slave, when they should address themselves to feel-
ings exasperated by their concessions, and appear to advocate
emancipation in order to fulfil a British resolution, and not from
spontaneous conviction and choice. Pressed by these conflicting
influences, the Conference pursued for a time a way it knew not,
and even took important steps, which it was compelled to retrace.
On the recommendation of a large committee, the Conference, on
Saturday the 29th of August, adopted the following resolution,
read by Dr Cox, of Brooklyn, New York:-"That, in respect
to the necessity of personal holiness, the Alliance are of opinion
that it is recognised in the Article of the Basis on the Work
of the Spirit; and, in reference to various social evils existing in
countries within the circle of this Alliance, such as the profana-
tion of the Lord's Day, intemperance, duelling, and the sin of
slavery, they commend these and similar evils to the consideration
of the branches, trusting that they will study to promote the
general purity and the Christian honour of this Confederation
by all proper means. And, in respect especially to the system
of slavery, and every other form of oppression in any country,
the Alliance are unanimous in deploring them, as in many
ways obstructing the progress of the gospel; and express their
confidence that no branch will admit to membership slaveholders,
who, by their own fault, continue in that position, retaining their
fellow-men in slavery, from regard to their own interests." To
this resolution, though carried, objections were afterwards taken.
The discussion, which had been closed, was re-opened, and, after
long debate, the entire matter was sent back to a committee,
on whose recommendation the resolution adopted on Saturday
evening was rescinded, and a new form, which will be presently
explained, was given to the general organisation. In this recital,
it appears that slaveholding has created one of our principal diffi-
culties, and, indeed, the unsurmountable barrier to oecumenical
union. It is only a condensed expression of many noble senti-
THE EVANGELICAL ALLIANCE.
69
ments uttered by transatlantic brethren to say, that while it lasts,
it will perpetuate and imbitter disseverances. Every relation and
every interest with which such a body of death is connected must
be defiled and troubled. It is hateful to God's good Spirit; for
where the Spirit of the Lord is, there is liberty. And if we
should deny that he has denounced it in his inspired Word, he
would engrave his denunciation of it on its own history, and
would make those who fill its cup to drink of its bitterness.
These words are spoken to avert the misapprehension which
silence would cause; and they are spoken in love. Do any
attack slavery that they may attack America? No such unkind-
ness will be charged on this Alliance. The friends who visited
us from across the Atlantic will bear witness that the reception
given them was most respectful, fraternal, affectionate. We con-
fess the guilt of Britain in the slavery of America, for we planted
it there. We honour America for anticipating us in the sup-
pression of the African slave-trade, for one of its first acts, on
acquiring its independence, was to abandon for itself that abom-
inable traffic. We are forward, we are earnest, to make all
such humble confessions and respectful acknowledgments; but
taciturnity would give a false impression of our emotions, if we
could pen such a narrative, and not express our pungent grief
that an evil so appalling as slavery should be found among the
difficulties of Christians and of an Evangelical Alliance, and our
imploring prayer to God that the Alliance may aid, if not
directly, yet indirectly—if not by its resolutions, yet by its
spirit—to remove this stumblingblock out of the way.
"Arise,
O Lord! O God, lift up thine hand; forget not the humble.
Lord, thou hast heard the desire of the humble; thou wilt cause
thine ear to hear, to judge the fatherless and the oppressed, that
the man of the earth may no more oppress.
1920
* It would be most erroneous in any one to imagine that the anti-slavery
attitude of the Evangelical Alliance was adopted in a spirit of antipathy
to America. The opposition, so general and irresistible, made by a British
public to the slavery once subsisting in its own colonies might suffice to
shew, surely, that the sentiments here entertained on that question have
nothing to do with national jealousies. The absence of all purpose to aim a
special thrust at the American people is further evident from the language
in which the resolution of the British Organisation is expressed :-" That,
whereas the Provisional Committee, during their session at Birmingham,
resolved, that no slaveholder should be invited to attend the meeting
which was to be held in London for the formation of the Evangelical Alli-
70
HISTORICAL SKETCH OF
FINAL FORM OF THE ORGANISATION.
At the suggestion of the Committee already mentioned, it was
resolved, "That whereas brethren from the continents of Europe
and America, as well as in this country, are unable, without con-
sultation with their countrymen, to settle all the arrangements for
their respective countries, it is expedient to defer the final and
complete arrangement of the details of the Evangelical Alliance, of
which the foundation has now been laid, till another General Con-
ference." Here the subject of slavery is dropped, and notice is
taken simply of the difficulties of completing a constitution for the
Alliance, which was to embrace many countries now sparingly
represented. As, from the discussions which had already taken
place, it was evident that if the membership of any locality could
introduce individuals to the collective association, the modes and
conditions of admission might vary exceedingly in different coun-
tries, and unpleasant relations and responsibilities might thus be
contracted, it was further resolved that the Alliance should consist
“of all such members of the Conference held in London in August
1846, and members and corresponding members of the divisions of
the Provisional Committee (which was dissolved on the meeting of
that Conference) as shall adhere to the principles and objects of
the Alliance, and that persons may be admitted to membership of
the Alliance [only] by consent of all the district organisations
[i.e. the organisations in different countries], or by a vote of a
General Conference [i.e. a conference of oecumenical comprehen-
siveness]; and to membership of any district organisation, by such
mode as each district organisation may determine." The Alliance,
as such, was thus to suspend admissions and action; and, in view
ance; and, whereas it is known that some British subjects are holders of
slaves—The British Organisation, in pursuance of the course adopted by
the Provisional Committee, and upon mature deliberation on the whole
case, but without pronouncing any judgment on the personal Christianity
of slaveholders, agree to declare that no holder of a slave shall be deemed
eligible to membership." This resolution is avowedly directed against
British slaveholders, and no others are mentioned.
It may be safely alleged that the Alliance could not have obtained a
footing in Britain, or prolonged its existence for two years in succession,
had its course in relation to slaveholding been different from that which
it adopted and while American friends urged that their position should
be considered, they will perceive and admit that the plea is two-edged,
and that our position is also entitled to consideration.
:
THE EVANGELICAL ALLIANCE.
71
of this unavoidable intermission of its generic functions, counselled
its members to form "district organisations, in such manner as
shall be most in accordance with the peculiar circumstances of each
district. Provided, however, first, that neither the Alliance, nor
the respective district organisations, shall be held responsible for
the proceedings of any district organisation; secondly, that no
member of any district organisation shall, as such, be a member of
the Alliance; and, thirdly, whenever a district organisation shall
be formed, the members of the Alliance within that district shall
act collectively at its formation." It is curious to mark the extent
of import which attaches to the term "district," in this classifica-
tion. The Alliance recommended that one district should be the
United Kingdom of Great Britain and Ireland; another district,
the United States of America; a third district, France, Belgium,
and French Switzerland, in which France has the honour of being
the first-named fraction of a district. And though the capacious
combination, which reduces the constituent countries to compara-
tive littleness, may seem to many a shadowy conception rather
than a substantial reality, yet even shadows may have their
significance, and, in present weakness, may foretell a powerful
future; and what Christian eye does not here discern a premoni-
tory adumbration of that era which shall associate all the kingdoms
of this world in the one kingdom of our Lord and of his Christ-
transforming all sovereigns into his subjects, and all their realms
into his provinces ?
CONCLUSION OF THE CONFERENCE OF 1846.
The venerable Dr Bunting concluded the business of the
Alliance by a valedictory address, worthy of him and the occasion.
Its peroration was in these words:"May God bless you, my
dear and honoured fathers and brethren! May he accompany
those of you who have to travel to a distance on your way home-
ward, in your journey! May he make your reflections sweet, and
pleasant, and profitable! If any of you have been, though unin-
tentionally, made sore or sad by anything that, in the progress of
the discussions, may have occurred-may the Spirit of truth, and
grace, and peace, effectually heal the wound; and if we be permit-
ted ever to meet together again—whether in our district divisions,
or in a more general conference-may it be in the fulness of that
blessing of the gospel of peace, of which we have had so large a
72
HISTORICAL SKETCH OF
•
measure, I trust, bestowed upon us already!" Prayer having been
offered, and the benediction pronounced, it remained for the chair-
man, Sir Culling E. Eardley, Bart., to dissolve the Conference.
With a perfect impartiality—with a mingling decision and bland-
ness, which encircled his maintenance of order with respect and
love with a soul full of the occasion, and a deportment beaming
forth, in every word and feature, its principles and spirit—had he
discharged the duties of his honourable position: and a tenderness
of personal regard enhanced the solemn pathos of his official act,
when he rose, and, among commingling emotions, said "Until
the members of this Alliance throughout the world shall consent
to another meeting, and until our God shall re-assemble us, I pro-
nounce this Conference dissolved; and, in the name of our heavenly
Father, I affectionately and respectfully bid you all farewell!"
So terminated the General Conference of 1846. But how meagre
is the outline of it presented in this sketch! Beyond a few sen-
tences, no specimen has been given of the heaven-kindled eloquence
which gleamed in the eye of many a speaker, and fired the heart
of every hearer. No attention has been called to the tremulous
interest of critical junctures, when the stream of debate became
quickened and troubled, as if the cause it bore along had got
among rapids, and were approaching a cataract; or the intensity
of delight which followed when all these apprehensions were set
at rest, as if by a special interposition of the God of peace, who
sitteth King upon the floods for ever, and, though He stirreth up
the waters, stilleth them again. All the retrospect that has been
offered has had respect exclusively to what passed within the
Alliance. Nothing has been said of the meetings of Exeter Hall,
where the cause, which in Freemasons' Hall seemed like waters
up to the loins, became like a risen river, waters to swim in, a
river not to be passed over. Nothing has been said of the minis-
terial interchange of services on the Lord's Day, August 23, when
more than eighty pulpits were occupied by members of the
Conference, and the gospel was preached in the English, French,
German, and Irish languages. And yet, cursory as this review
has been, it has been sufficiently protracted for the patience of this
audience, and I dare not be so presumptuous as to proceed with
my narrative now, and bring it to a completion. There would be
needed another paper at least as long, to trace the formation and
progress of district organisations, to sum up their direct acts and
indirect influence, to fix attention on their main successes and
THE EVANGELICAL ALLIANCE.
73
reverses, and deduce from them the lessons of experience, and
finally bring all to bear on the enlightened, resolute, and indefa-
tigable prosecution of our noble vocation. In one sentence I have
indicated what I hoped to have accomplished, and what I had
amassed facts and reflections as materials for accomplishing. But
I am frustrated in my design, and I shall be reconciled to the
failure, if the God of all grace shall bless the service, so imperfectly
performed, in disposing us to ponder our paths, that our ways may
be established, and exemplify at the present time a wise and
devoted truthfulness, which will bear the test of history and the
light of heaven.
$
GREAT BRITAIN.
I.
ON THE ASPECTS OF INFIDELITY, AS AFFECTING
OUR OWN COUNTRY.
BY WM. MARTIN, A.M.
II.
ON THE RECENT HISTORY AND PRESENT CONDI-
TION OF POPERY IN GREAT BRITAIN, AND THE
DUTY OF PROTESTANTS IN REGARD TO IT.
BY THE REV. WILLIAM CUNNINGHAM, D.D.
III.
ON THE DESECRATION OF THE LORD'S DAY IN
GREAT BRITAIN.
BY THE REV. JOHN JORDAN.
IV.
ON THE GENERAL STATE AND PROSPECTS OF
CHRISTIANITY IN GREAT BRITAIN.
BY THE REV. T. R. BIRKS, M.A.
V.
FOREIGN MISSIONS.
BY THE REV. JOSEPH ANGUS, M.A.
VI.
SCHOOLS AND HOME MISSIONS.
BY THE REV. W. H. RULE.
:
1
!
GREAT BRITAIN.
ON THE ASPECTS OF INFIDELITY, AS AFFECTING
OUR OWN COUNTRY.
BY WM. MARTIN, A.M.,
PROFESSOR OF MORAL PHILOSOPHY IN THE MARISCHAL COLLEGE AND UNIVERSITY
OF ABERDEEN.
"To him [Christ] shall men come, and all that are incensed against him shall
be ashamed."-ISAIAH xlv. 24.
THE task imposed on us to-day is to describe the aspects and
prospects of British Infidelity—not historically, nor even argu-
mentatively, seeing that we speak not to the unlearned in polemical
theology, but to many at whose feet it would have pleased us more
on the present occasion to have been sitting as a learner; but as it
exists at present, leavening our current literature, and forming one
of the most prominent features of our social history.
We can promise little of novelty in the following survey..
Infidelity can in our day scarcely do more than revive old objec-
tions, and advance old theories—the whole cycle of objection to
the Christian faith having been so thoroughly trodden during
eighteen centuries, as to leave little that possesses much claim to
originality to reward our modern gleaners. To give a new dress
to their polemics is almost all that is left to the modern assailants
of Christianity-to remould old fallacies-renovate old theories,
or refurbish weapons which have done service in the hands of the
earliest antagonists of the Christian faith. But, how little soever
of novelty the subject may present, it will not, we feel assured,
be destitute of interest to the Christian, should it be found, as we
believe it will, that in point of influence on the community, of the
skill and learning displayed by its advocates, or of its own fitness,
under its present aspects, to move and indoctrinate the popular
78
GREAT BRITAIN.
mind-it occupies in the present day a position certainly not
inferior to that which it has held in any age or period in the past
history of our nation.
The three positive and well-defined systems of Atheism, Pan-
theism, and Deism, clearly display themselves in our modern
literature; but difference of social position, education, and the
other influences which operate in the formation of opinion in
different classes of society, have here, as in other departments,
tended to modify the general character and tendency of specula-
tion; and to such an extent, in the present case, that a complete
description of existing infidelity must embrace a detailed notice of
at least six different systems of unbelief.
Atheism, material or objective Pantheism, Antichristian Deism,
pure or philosophical Deism, spiritualism or Christian Deism, and
lastly, ideal or subjective Pantheism-constitute the group of
systems under which, we believe, all our existing infidelity may
with sufficient accuracy be arranged.
It will materially assist us in understanding the relations in
which these different systems of infidelity stand to the different
classes of British society, that we carry with us a knowledge of
the character of the philosophy which is prevalent in each. Speak-
ing generally, the tendency of British speculation has been, and
still is, towards that system of philosophy which regards the out-
ward and material as the influential element in its explanation of
things, and which tends to explain even the phenomena of mind
by the introduction solely of causes which are outward and sensible.
In its extreme manifestation, such a system altogether denies the
existence of spirit, and advocates materialism as capable of ex-
plaining all the phenomena of the mental and moral worlds.
Experience has shewn us that wherever the physical sciences, and
especially that science which most of all brings men into the
neighbourhood of the mental-the science of physiology-where-
ever these are studied exclusively, or to the neglect of the related
and conterminous science of mind-there, if Christian influences
are excluded, will this extreme type of philosophy very generally
display itself. Accordingly, in those classes of society where,
either because no Christian or counteractive influences exist to
modify and leaven scientific speculation, the general tendency of
thinking now referred to, works completely unchecked, as occa-
sionally occurs in the lower classes or where, existing only
imperfectly, they yield before the continued scientific bias, as
INFIDELITY.
79
occasionally occurs in the upper and professional classes- there
materialism, with its immoral and Antichristian tendencies, is
very generally to be found. Of late years, an entirely opposite.
and equally extreme system of philosophy has effected at least a
partial lodgment in our literature-a philosophy tending in its
extreme manifestation to deny the existence of matter, and to sub-
stitute spirit in its room as the grand or sole instrument of all its
explanations. Having generally a foreign source, being for the
most part a product of existing continental philosophy, it has, as
yet, comparatively but a feeble hold on the British mind, and
floats chiefly in those classes of society whose reading brings them
into earliest contact with our higher literature.
The influence exerted by these philosophical systems it will not
be difficult to trace in the following systems of infidelity.
First, then, and at the lowest levels of our current literature, we
recognise the teachings of a pure and undiluted atheism, which is
based exclusively on a system of materialism-denies the very
possibility of spirit, of God, or of a soul in man, and teaches, as
the true philosophy of mind, that the brain itself reasons, reflects,
and judges, and that death is consequently, to the soul, a return
to nothingness. Society, it teaches, moreover
moreover-for it must be
remarked here, that to give its creed power, and make it a living
influence in society, and gain for it hearers, it almost invariably
connects itself with extreme political and social theories-society,
it teaches, has power only to restrain and not to punish offenders.
Kings and priests contribute chiefly to the evils which afflict the
world; and excessive competition and selfishness, which are
admitted in a lower degree to be productive of evil, are to be
cured only by the universal adoption of associated labour, and the
universal diffusion of an education which is purely secular. Such,
in a few words, are the prime articles of its faith. Religious
system it has none. The very idea of religion is abhorrent to the
genius of atheism.
But even atheism, firm and inflexible as it may appear, admits
of modification. It must encounter opposition. It is required to
explain existing phenomena, to solve apparent difficulties, and to
defend itself with at least an appearance of rational argumentation.
And in a Christian community most of all is atheism subjected
to so stern a necessity. Accordingly, in the present day, assaulted
at every hand, and questioned with keen spirit, it is found uncere-
moniously to shift its position, modify its formulæ, and dilute its
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articles under the pressure of controversy or the prospects of
propagandism. The atheism that preaches, at present, on British
platforms, or circulates in the obscurest levels of British literature,
assumes a position purely defensive. It cares neither to dispute
nor to demonstrate, but, throwing on its antagonists the entire
burden of demonstration, and contenting itself with the simple
device of denying the sufficiency of the evidence--abandons, with
careless indifference, its ordinary position of denying dogmatically
the Divine existence, or questioning its possibility, and entrenches
itself behind that less perilous formula-"The evidence for the
existence of God is wholly insufficient.” "I am not satisfied with
the evidence for the being of God. I am not satisfied with the
evidence for the origin of the world. I am not satisfied with the
evidence for the origin of man. I am not satisfied with the
evidence for a future life." Such is the common position which
atheism assumes in British society at the present day.
But of the grand difficulty which such a theory raises, it must
not be supposed that its friends and assertors are in the least
degree ignorant. Such a mere negative position by no means
satisfies its more inquiring and speculative patrons. How order
should reign so triumphantly in the universe; how such marvel-
lous manifestations of intelligence should abound; how such
sublime beauty and stately magnificence should spring, or how
such lofty and well-ordered harmonies should flow, were there no
mind, or soul, or life, to give them birth and being; or how the
dead substance of the universe should itself plan its stately
architecture, or itself weave its curious designs-presses constantly
for solution. The only solution which the materialism of our
day advances, and which receives any distinct and unequivocal
exposition in our lower literature, is that of Material Pantheism.
This system, retaining materialism, as its name denotes, as the
basis of its creed, must needs subordinate its explanations of things
to the narrow limits which such a theory prescribes to it. The
material substance of the universe is therefore retained as eternal
and self-existent. There is no substance but matter, no being or
entity but that which is material. Nevertheless, in the universe.
there do play certain influences; there are powers which matter
unfolds and perpetuates, which do possess a certain mental and
moral character, and which, owing their very existence to this
material substance, do yet shape its plans and direct its move-
ments. Of mental qualities, therefore, intelligence to conceive,
INFIDELITY.
81
and taste to plan, and power to execute, and benevolence to rule,
an existence is affirmed, only, however, as qualities inhering
essentially in matter. All the powers of mind are, in fact, pos-
tulated as existing in the universe, guiding its energies, and
explaining the otherwise inexplicable appearances of design which
it everywhere presents, but yet without personality or any
existence whatever, independent of or distinct from the universe
itself. The material universe is all, in the distinctive formula of
material pantheism. Mental qualities, but no mind, or soul, or
moral being, in the wide universe.
Such, then, is material pantheism-an advance on atheism, a
step upwards to a rational theory of the universe, but in no degree
more friendly to religion, either natural or revealed, than the
blankest atheism.
Of neither of these two creeds, however, can it be affirmed,
with truth, that they find anything like a general reception in
the lower classes of British society. On the contrary, nowhere
is a juster estimate formed of the utter inadequacy, either of
atheism or material pantheism, to explain in any rational way
the facts of universal experience, than among these very classes
themselves. The utter emptiness of atheism, and the vague,
ill-defined, and scarcely intelligible character of pantheism, en-
counter the shafts of wit and ridicule, aimed mercilessly and
irresistibly by men who are yet strenuous opponents of our Chris-
tian creed. So far as pantheism is concerned, no explanation of
things, they feel, is in fact given. The whole difficulty is left un-
touched, or rather increased, by a theory which defies all known
analogies of nature, which at one and the same instant affirms
and denies mind, and which adds to the difficulty of under-
standing the facts, the difficulty of understanding the explana-
tion. They see that it meets at once the difficulty of the pro-
blem of accounting rationally for the demonstrable beginning
of things, to yield to the universal evidence of design, and sur-
mount the universe by a Being infinite in power and boundless
in wisdom, of whose infinite and eternal excellence the universe
stands forth to the intelligent creation an ordained proof and
monument. Deism, undoubtedly, whatever its difficulties, has at
least, as compared with atheism and pantheism, this difficulty
less than either-that it understands in some measure the
source, nature, and purpose of this visible universe. Very gene-
rally, therefore—nay, it may be affirmed with truth, almost uni-
F
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versally-in British society is the existence of a personal Creator
and Governor of the universe a recognised and established article.
of belief. Christianity has, even in the lowest classes of society,
rendered atheism disreputable. The infidelity of the lower classes,
wherever it exists, is mainly the infidelity of deism.
Deism constitutes, indeed, in this day, the creed of the vast
mass of British sceptics and infidels, having its supporters
equally in the lowest and the highest classes-counting the ope-
rative, whose education has rested mainly with himself, and the
graduate of the university, whose culture has received the last
touch of art, equally as its advocates. As such, therefore, it
deserves of the inquiring student an attentive study. To deism,
then, we now turn, as that species of infidelity which extends.
upwards in a broad, unbroken belt, through the various strata
of British society.
It might, indeed, be expected, a priori, that as a simple and
natural consequence of extending itself so widely through classes
of society separated by broad and marked lines of contrast, this
creed, being guarded by no associated party, and bound together
by no framework of institutions, would exhibit variations corre-
sponding to its position. And such is the remarkable fact which
first attracts the attention of the student. Understanding by
deism that species of infidelity which, while it acknowledges the
being and attributes of the Deity, yet upholds natural religion
as the only and all-sufficient revelation, he finds that the deism of
the lower and of the upper classes constitute marked and distinct
species of the common creed. Deism, as it exists in our current
literature, admits, in fact, of classification under three distinct.
heads, according to the position which it assumes in reference to
Christianity. Antichristian deism, or that which directly assails
the entire Christian creed-pure or philosophical deism, or that
which contents itself with the exposition and corroboration of
natural religion—and Christian deism or spiritualism, being that
which styles itself Christian, and flatters and patronises Chris-
tianity, which yet it subverts-make up that deistical creed
which extends through British society. Of these, the system
of antichristian deism finds its chief place in the lower strata
of our literature. To this system, then, in completing our sur-
vey of the infidelity of the lower classes, we first turn.
The deism of our lower classes is a system which, acknow-
ledging the existence and attributes of God, yet attacks the
INFIDELITY.
83
144
Christian faith by charges to which nothing but gross ignorance,
or the most unscrupulous malice, could give momentary cur-
rency. Postponing for the present a detailed description of the
leading articles of its creed, we may sufficiently mark its cha-
racter by saying merely that its grand object appears to be less
to exalt or dignify the religion of nature, than to humble the
religion of Christ; and that to effect its purpose, gross misre-
presentation of the doctrines, the spirit, the founders, and the
historical records of Christianity, is its prime instrument of
attack. Christianity is represented, in its literature, as a cala-
mity that has weighed heavily on nations; as immoral, licentious,
adverse to social advancement and human happiness; as setting
the character of the Deity in a revolting light; and, finally, as
sprung from imposture, and perpetuated by credulity. Such is
the peculiar character of that deism which finds its chief hiding-
place in the lower levels of society; and with this system our
survey of the infidel creeds prevalent in the lower classes of
British society now terminates. Atheism, material pantheism,
and antichristian deism, make up the irreligious creed of this
lower infidelity.
Let us now ascend in society, and mark the modifying influ-
ence which social position and improved intellectual culture exert
on the outward forms of opinion. It cannot be expected that
deism, of the stamp and character just described, can flourish in
classes into which Christianity has penetrated with its highest
intensity; and where a knowledge of the true character of the
Christian faith is so easily acquired, and so widely spread-a
circumstance, indeed, in our social condition which restricts a
deism like this almost entirely within the margin of those social
tracts which are given over, as it appears, to something like
perpetual barrenness. As we ascend in the social scale, a
marked change in the spirit and tone of infidelity becomes appa-
rent. We rise into a serener atmosphere of thought. More
enlightened views are evidently entertained of the genius and
character of the Christian faith. Candour speaks professedly in
every tone, and a serene judgment weighs with professed impar-
tiality the grounds of its decisions. Christianity, wherever it is
referred to, it is allowed, is far from being so adverse to the pro-
gress of humanity as some of its opponents have declared.
the contrary, that it has weathered the storms of eighteen cen-
turies, and seen every adversary go down in turn, flourishing
On
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over the ruins of hostile creeds and systems and nations, is
proof that it contains elements of purity and strength which
entitle it to the homage and veneration of mankind. Chris-
tianity, if not divine, is at least the first and the most vener-
able of all human religions.
Here, then, as I have said, we encounter a deism of a different
type and complexion from that which subsists beneath-a deism,
however, which admits of division into two distinct classes. It
sometimes stands out in our literature under a purely religious or
philosophical type, enforcing as its exclusive aim the beauty and
power and all-sufficiency of natural religion; an office, to discharge
which, it can bring an earnestness of purpose, an elevation of
spirit, a fervour of style, a deep enthusiasm, and an amount of
practised literary power, which win the admiration, and command
too frequently the assent, of the young, the ardent, and inexpe-
rienced. With matchless grace it can speak of the loveliness of
religion in the souls of men, of the assured triumph of a true faith
over all the infirmities of humanity, of establishing the soul thereby -
on immovable foundations, and pervading it thoroughly with
divine affections, which lift it above fluctuating fears and restless
ambition, and translate man from the blind unreasoning dominion
of the moral law into the free and spontaneous liberty of love.
Ask of it how this shall be effected, and the answer unhesi-
tatingly is, By natural religion. Love God, and have perfect faith
in his love to man. Cultivate the religious principle. Listen to
the inspirations of genius. Contemplate the Infinite.
Such is, generally speaking, the position assumed in our upper
literature by pure or philosophical deism. It makes no direct
attack on the Christian faith, but contents itself with the advocacy
of the religion of nature as in all respects sufficient.
Works of this class, however fit they may prove to serve the
purposes of infidelity, are nevertheless comparatively few in num-
ber, and, from the difficulty of the task, must necessarily be so,
when compared with those which defend the next and last species
of deism to which we shall refer that of spiritualism, or, as it
may be styled, for reasons hereafter to be explained, Christian
deism. This, most of all, in our day, demands the attention of the
student of modern infidelity.
Writers of this class profess no hostility to Christianity. They
are its friends and patrons; they admire, venerate, and love
the Christian faith, to whose elevating and ennobling influences
INFIDELITY.
85
they acknowledge willingly their obligations; confessing admira-
tion of the grandeur of its system, the purity of its morality, and
the loftiness of its aims. They object only to those doctrines
which error and prejudice and time have woven into its system—
and to the superstitious tenets invented of men, which are so
commonly upheld as the chief and excelling tenets of a Christian
theology. These, erroneously represented as holding a close and
intimate connexion with Christianity itself, they repudiate, as
marring the symmetry and impairing the usefulness of a faith
whose prosperity they seek. They desire to see the day when
Christ shall be esteemed universally, only as the model, and not
as the Saviour of men; when he shall be preached as the grand
reformer of humanity, as the type of the true man, and as the true
spiritual teacher of the race; whose merits lay solely in this—that
in an age of ignorance and superstition, and among a people of
narrow minds, immovable prejudices, gross illiterateness, and
bigoted attachment to an intolerant faith, rose incomparably above
the level of earth's highest men, and called the race from grovel-
ling superstitions and contracted creeds, up to the sublime level
and the expansive faith of natural religion. Christianity is, with
them, nothing else than a simple re-publication of the religion of
nature.
We postpone for a little our detailed exposition of its positive
creed, it being our purpose at present to present you, in the first
place, only with a general synoptical view of the infidel systems.
We pass, therefore, from the infidelity of spiritualism, or Christian
deism, to observe, that it must by no means be accounted a fact,
that deism holds, even under both the forms in which it thus
manifests itself, anything like an exclusive position in our upper
literature. Meeting everywhere, in its upward course through
society, an insetting current of foreign literature, saturated with
a philosophy which tends to undermine our irreligious materialism,
only for the purpose of substituting in its place an equally irreli-
gious idealism, it finds itself fronted at the summit by a system
which, in its spirit, language, and results, corresponds exactly to
material pantheism, differing from it indeed only in this respect,
that it reverses the relations of mind and matter, which the latter
presents represents the universe as wholly and substantially
spiritual-and gives matter a place either as inhering eternally
and essentially in the one spiritual substance, and subordinate to
its laws, or as possessing no real or substantial, but only a sub-
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jective existence. With both, the universe and God are one, and
man but a portion or partaker of the one universal consciousness,
or the one central reason; though with the one the universe is
God, and with the other God is the universe. All matter is force,
and all force is spiritual, and all spirit is God, is the distinguishing
formula of spiritual pantheism. Creation is only evolution. All
nature lives, and man must now, in the ever-enlarging plenitude
of modern science, exchange the barren mystery of the One for
the more explicit and manageable laws of nature. Such is its
teaching. Striking is it to see, in the growth of ideal or subjective
pantheism, how our lowest scepticism and our highest modern
illuminism exactly correspond; and how our loftiest professing
pantheism, which vaunts itself as the peculiar and distinguishing
badge of the enlightened man, finds its counterpart only in the
profoundest depths of our social ignorance. Religion is with such
a creed as nothing. All personality of God and man is practically
denied. The laws of nature are the only Deity it professes to
recognise, and its only theology is science.
Such are, in brief, the more general and prominent aspects of
our infidel literature. Atheism, material or objective pantheism,
and antichristian deism, the creeds of our lower literature; and
pure or philosophical deism, spiritualism, or Christian deism, and
subjective pantheism, the creeds chiefly of our upper classes, com-
plete the catalogue of systems of British infidelity. Let us now
turn to examine the details of that only religious creed which the
scepticism of our land seeks to substitute for Christianity-an ex-
amination which necessarily embraces only the existing forms of
deism. Stripped of embellishment, the positive religious system of
which our infidelity zealously inculcates the sufficiency, is simple and
concise. Man, it teaches, is still possessed of every power, faculty,
and disposition which he possessed at the beginning. Sin has neither
marred his beauty, nor impaired his strength, nor depressed his
position, which is, indeed, higher and more favourable for moral
perfection now than it ever was, inasmuch as a deeper knowledge
of science and a more enlarged experience of human nature is
available for his guidance than in earlier times. Man's natural
tendencies are toward holiness and the love of God—a condition, of
which ignorance only, and the fears springing naturally from it,
prevent the realisation. But in the progress of science we see the
sure augury of man's ultimate perfection; and when knowledge
shall at length cover the earth, and man, yielding willingly to its
INFIDELITY.
87
dictates, shall remove the impediments to moral progress which
human institutions now everywhere present, then will vice and
misery and sin vanish from the world. Evil comes to man, not
from within, but from without; and all hopes of final emancipa-
tion from its yoke lie consequently in the discovery and universal
diffusion of scientific truth, and in the complete and universal re-
construction of human society. A holy nature, rising, or tending
to rise, towards moral perfection, but checked in its progress by
social institutions which are founded on ignorance-such is, in brief,
the theory of human nature which deism gravely propounds as
explanatory of the evils, vices, and sufferings of the human race.
Inadequate as such a theory may appear, as an explanation of the
facts of history, it is nevertheless needful for the success of infi-
delity that such a theory should be maintained. In its theory of
the constitution of man, infidelity has ever found its strength to
lie; for, only in proportion as it shall gratify human pride, or
flatter vanity, will it propitiate hostile criticism, receive a favour-
able reception, and dispense, as regards its fundamental positions,
with the necessity of proof.
But its representation of the character of Deity is scarcely less
defective, or suited to the wishes of a fallen nature like ours. The
Divine Governor is pictured as a being of such universal and
unchangeable benevolence towards his creatures, that, though
possessed of holiness and justice, as indeed of every imaginable.
perfection, no sin or vice on their part can effectually estrange his
affection. To speak of him as angry at sin is to libel his beneficence;
and to affirm that Divine justice must first be satisfied, or that atone-
ment must be made, or that reconciliation must be effected, or that
anything must be done, ere the sinner can enter into his presence.
and be partaker of his love, is to charge him with vindictiveness.
Its religious system, based on principles like these, must
necessarily be one which scarcely justifies the apparent anxiety
to be accepted as Christian. The central idea of sin being
wholly denied, or explained as consisting only in that limitation
of power which is implied in the idea of a creature, in which
sense angels and Christ himself are chargeable with sin, no sys-
tem of propitiation, redemption, or purification is at all required
to effect the salvation of the sinner-and, indeed, in complete con-
sistency with their theory, no religion whatever. Substantially,
the only religion they advocate is obedience to the laws of nature.
Repentance for the past, they tell the convinced sinner, if repent-
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ance be thought necessary-and full confession of sin, if sin be
felt-and unreservedly casting one's self on the Divine mercy, must
ever command his entire clemency, and effect all the atonement
or reconciliation required for the full acceptance of the guilty.
The ideas of atonement, propitiation, and redemption, find no
place in their creed. Moses, Lycurgus, Agis (king of Sparta),
Iphigenia, Joan of Arc, Curtius, Cato, Clarkson, and Howard,
are, we are seriously assured, the world's only redeemers. Prayer
is regarded as useless, save for its salutary effects on the minds
of the petitioners.
The deism of the lower classes, and the pretentious spiritualism
of the higher, agreeing as they do in these points, differ in the
views which they adopt of Christianity, the Bible, and Christian
institutions. By the former, all Christian institutions are de-
nounced as corrupting and enslaving in the highest degree-the
Bible, as an impostor, to be expelled society-the Sabbath, a day
to be converted into a holiday, and communion with nature sub-
stituted as the grand instrument of religious training. Spiritualism
estimates these differently. Christian institutions are generally
with it not so much to be destroyed as to be modified-the Sab-
bath to be retained-church-fellowship to be continued; nay, the
Bible itself, the source of all the evils that afflict modern Chris-
tianity, to be studied as a book fitted, if rightly read, to profit the
enlightened man. By the former, Christ and the apostles, and
the whole band of faithful men, are represented as impostors; by
the latter, the character of Christ is described as the sublime ideal
of perfected humanity, to be universally admired, reverenced, and
imitated. By the one, earnest religion is derided as a weakness,
and all the religions of the earth as equally false, fanatical, and
dangerous; by the other, earnest religion is commended, and all
religions are recognised as equally true, and worthy of respect,
though none of them has yet arrived at that full perfection of re-
ligious truth which advancing civilisation will itself excogitate.
Of this last and highest development of religious truth, our Chris-
tian deists announce themselves as the appointed instruments, and
in spiritualism we are called upon to behold something akin to the
true pattern and type of the grand religion of humanity. Funda-
mentally, however, there is no distinction betwixt them they are
both systems of natural religion-both truly opposed to Chris-
tianity—both equally exclusive of every element that is Christian;
and with this single exception, that spiritualism baptizes itself with
INFIDELITY.
89
a Christian name, employs Christian language, and proposes the
character of Christ as the grand model of religious life—or with
this simple difference, that while antichristian or philosophical
deism takes its language and its creed equally from nature, spiri-
tualism takes its creed from nature and its language from the Bible
-it were impossible to distinguish them.
The grand and distinctive subject of hostility in the polemics of
spiritualism is, the introduction into the province of religion of the
historical element of belief, under which element the supernatural
is manifestly comprehended. A historical Christ, or a historical
religion, or a historical Bible, it utterly rejects as inconsistent with
the whole spirit of religious faith. To peruse the records of Chris-
tianity, pervaded as they are by a simple and holy faith in God, is
to awaken the soul to the liveliest interest in the fate of meritorious
and suffering men, to inspire the deepest reverence for the un-
blemished character of Jesus, and the profoundest sorrow for His
manifold and unmerited afflictions-nay, is to bend the reflective
mind under the deepest awe of that sublime morality of which
Christ stands forth in the pages of the Bible as the prince and
pattern of teachers; but to demand faith, though it were only as a
hair's-breadth, in one historical fact within the compass of the
Bible, as at all needful to a soul's salvation, is declared irrational
-a position needing no argumentative refutation, so plainly in-
consistent with reason does it appear to their judgments. This
is the fundamental position, or, as it may more fittingly be called,
the fundamental assumption of spiritualists.
They are willing to accept Christianity on the single condition
that every historical element be excised from its creed-that no
faith be demanded in any fact of Bible history-and no doctrine
be introduced which has its grounds and warranty only in the his-
torical; or, in other words, on the single condition that no doctrine
be insisted on which cannot be proved, either directly or indirectly,
by the evidence of nature. Nay, we are cognisant of at least some
of this daily augmenting class, who employ the whole phraseology
of evangelical religion, and speak of original sin, justification by
faith, of the new birth, and the perseverance of the saints-nay,
even of the divinity of Christ, and his mediatorial work, with all
the fervour of Christians, understanding, nevertheless, by these,
merely something natural, common, and completely within the
compass of men's ordinary experience. Original sin is with them
only the necessary limitation of a creature-justification by faith,
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the ready reception of the penitent by God, through simple faith
in the Divine willingness to receive him irrespective altogether of
the work of Christ-the new birth, a change of sentiment and re-
solution on the part of man-perseverance of the saints, the simple
truism that he who is really resolute in the work will not probably
desert it—the divinity of Christ, only a higher degree of the uni-
versal divinity of man-and his mediatorial work only the ordi-
nary work of a teacher of religion.
The utility of the Bible is in general admitted by spiritualists,
but its authority they deny. Instead of that bibliolatry, or
reverence for the Word, which they everywhere condemn, a refined
physiolatry, or reverence for nature, is openly recommended. The
evidences of Christianity they reject as needless-the light of
natural reason, or instinctive and natural intuition, being amply
sufficient for its support-a position which may with safety be
conceded, if by Christianity we understand only the religion of
nature. Hence their readiness to attack the Bible themselves, and
their indifference to its assault by others. Their Christianity has
nothing to lose, though the Bible were rejected; and, accordingly,
when you press them with these consequences, and shew how
Christianity, as you receive it, must needs be endangered, and our
evidence of life and immortality beyond the grave be necessarily
obscured, they admit the whole; but then they maintain, that so
thoroughly has the idea of Christ now impenetrated the consciousness
of the race, that though the historic records of the Christian faith
were to perish or even to be disproved, the grand mission of Chris-
tianity would in no degree be hindered; and that, as for the light
which the Bible casts on man's destiny beyond the grave, it may
safely be dispensed with; for there is no resurrection of the body,
and any hope of immortality which man may indulge, may safely
be permitted to stand on that only true foundation-the instinctive
sentiment of the race. Such is spiritualism! A system of salva-
tion without a Saviour; of sanctification without a Spirit; of
Christianity without Christ-or, at least, a Christianity in which
Christ is relegated to the unimportant position of an ideal portrait
or picture of religion. Spiritualism is, in truth, only a new edition
of the religion of nature, with a frontispiece of Christ.
It sees, indeed, in the Bible the highest reach of the human
mind in its march towards the catholic religion of humanity, nay,
as containing, in some measure, that pure and complete system, if
only purged of Christian theology-the product of superstitions,
INFIDELITY.
91
false logic, and contemporary metaphysics; but condemning belief
in the supernatural, as inconsistent with an enlightened knowledge
of the laws of nature-and in the historical, as inconsistent with
the dictates of an enlightened reason-and believing the Bible to
be, to a great extent, a work compiled by mistaken men, who
merely reported popular traditions, or misconceived the doctrines
which they attempted to expound, and whose authority, therefore,
in our enlightened age, may be safely set aside, they would will-
ingly, if society must still sanction its indiscriminate perusal, see
us, at least, treat it with a freer spirit, and interpret it with a more
liberal criticism than has hitherto been our wont. Advancing
spiritualism, be it observed, may yet play effectually into the
hands of any system whose interest may lie in withdrawing the
Scriptures from the reach of men. In its present phase, its grand
object is to subvert their authority as a rule of faith; but, failing
to ruin their authority, it may assist in their suppression.
This, then, is the species of infidelity which now chiefly taints
our upper literature, and daily augments, in a continually ascend-
ing ratio: no longer the cold and repulsive faith of a once familiar
deism; but professing a warmth of feeling, a reverence for enthu-
siasm, and a loftiness of religion, far transcending, as it alleges,
even Christianity itself. The regeneration of man, and of the
world, it proposes as its darling end-a regeneration to be effected
through the inspirations of art, the creations of genius, the enlight-
ening influence of science, and the daring and lofty enthusiasm of
self-denying men—a work, to accomplish which the ordinary Chris-
tianity has hitherto proved incompetent, only because restricting
itself within the narrow, sectarian, and intolerant creed of the
letter, it has failed to understand the length, and the breadth, and
the exceeding potency, of that natural religion which lies within
it, and is the religion of the Spirit. Christ was a teacher, not of
Christian, but only of natural, theology; and in ascending to the
higher altitudes of natural religion, we are ascending to the Chris-
tianity of Christ. Hence it assumes the name of Christian, as
pre-eminently its duc-of Christian spiritualism, as being the reli-
gion of the spirit, and not of the letter, of the Scriptures—of Chris-
tian eclecticism, because supposed capable of being constructed by
collecting those ideas which are common to all religions, and even,
sometimes, of popular Christianity.
The insuperable difficulties involved in their theory — the
absolute impossibility of exalting the character of Christ and his
92
GREAT BRITAIN.
as
apostles, and yet depreciating their doctrine—the utter impotency
of natural religion to sanctify, elevate, or even move society-the
whole experience of history for the fact, that for nations to sink
into natural religion, is, with the few, to sink into scepticism, and,
with the many, into idolatry—the forgetfulness of the fact, that
their very fundamental position, of the unfitness of the historical
for religion, is the purest hypothesis, and one inconsistent, more-
over, with all the analogy of experience; and that, even
respects their natural religion, their theory of the character of
Deity is in complete inconsistency with the daily experience of
man, and even, if theoretically true, would be practically irrele-
vant, since a Divine benevolence that permits punishment in
time, is but a poor guarantee against its permission in eternity;-
all these, and many other difficulties involved in their deistical
creed, they completely overlook. Uncompromising hostility to
Christian theology, and a determination, at all hazards, to eviscer-
ate Christianity of all that is distinctively Christian, are the grand
characteristics of spiritualism. Evidence of its fundamental posi-
tions there is none. Indeed, its readiness to demand arguments,
and be satisfied with nothing short of absolute demonstration on
behalf of the Christian creed, and yet to admit the merest hypo-
theses in the construction of its own, is not one of the least
remarkable traits of deism.
The variations of infidelity form a striking chapter in the
history of opinion, and the highly religious character of its present
phase is not the least important of its many changes. Such,
however, has been the change in the spirit of European society
during the present century-such the influence of the grand,
social, and political changes of the age-such the revival of
evangelical religion and its comparative success--such the general
resurrection of theological and religious principles in the midst of
society, and such, therefore, the admiration of energy, enthusiasm,
and of the religious spirit enkindled in men's minds, that even
infidelity itself, to command support, must profess to be religious.
A striking homage this to the very principle and faith which it
seeks to undermine! Interesting, indeed, is it to see how our
Lord and Saviour himself, formerly the object of unsparing
ridicule and keen malignity, is now the grand Teacher of
humanity--the grand Reformer of society-a Divine type and
model of the true spiritual life, which society has even yet but
imperfectly realised, and than which, probably, the most distant
INFIDELITY.
93
ages of mankind may see nothing superior. Striking, moreover,
is it to see how the apparently opposite paths of infidelity and
superstition are, in fact, slowly converging to a common centre.
But if such be the relation of infidelity to Christianity, it must
needs assail and overbear the manifold evidences with which
Christianity is invested. What, then, we ask, are the present
polemics of British infidelity?
In many cases, no attack is directly made on the Christian
faith. Works teaching philosophical deism, or pure materialism,
the one unfolding a theory of God, and the other a theory of
man, inconsistent alike with nature and revelation-the former
generally translated from foreign languages, and chiefly from the
German, and the latter almost entirely the products of the British
phrenological school-works in which the independence of man of
everything save the laws of nature, is announced as a scientific
truth, or in which the duty of prayer is derided, and a Divine
Providence all but denied; these effect their purpose without
trespassing within the margin of the Christian evidences. Even
the idealism of our higher philosophy is sometimes pressed into
the service. The subjective element is, in works of this class,
exalted, to the practical exclusion of the objective. Intuition, it
might almost be supposed, could discover everything independently
of the external. And the historical in religion is sometimes
gravely sentenced and set aside in the name of philosophy, on the
ground that it is altogether objective, and that the value attached
to it has arisen from looking at religion too exclusively from an
objective point of view-an objection which supersedes on their
part the necessity of argument.
Christianity is exposed to attack from another quarter. Our
common, cheap, and, we grieve to add, respectable, periodical
literature is not unfrequently found contributing indirectly to the
same pernicious result. Professing to exclude the theological en-
tirely from their pages, and excluding, consequently, with rigour,
every positive Christian influence, they do yet, to some extent, by
this very exclusion, but more by an occasionally expressed in-
difference to all religious creeds, or even occasional scarcely-con-
cealed dislike to all earnest religious manifestation, or to institutions
with whose maintenance pure Christianity is intimately bound up,
contribute most fatally to the spread of a literature more decidedly
irreligious. With such exceptions as these, it may, however, be as-
serted, that in general our infidel literature does directly assault the
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GREAT BRITAIN.
Christian evidences, and that all classes of sceptics, however differ-
ent their halting-places may be, do agree in urging the same objec-
tions and attacking the same Christian positions. Among the three
classes of moral, scientific or philosophical, and critical, into which
their objections naturally divide themselves, moral objections hold
clearly the first place. They are easily handled. They lie at the
surface, and therefore have acquired, and have ever held, and though
repeatedly and satisfactorily answered, do still hold, the most promi-
nent place in the polemics of infidelity, which has always descended
into the field professedly in the name of reason and of virtue. The
immorality of the Old Testament-the Divine command of Abraham
to offer Isaac-to the Jews to destroy the inhabitants of Canaan,
and many actions prescribed in the Levitical code, or exhibited in
Jewish history, are repeatedly referred to. The sins of the Old
Testament saints are not unfrequently charged on their religion, and
those most prominent for piety described as impure, cruel, and un-
principled men. The religion of the Old Testament is sometimes
asserted to have been originally only the worship of the sun; and
human sacrifices, we are told, were originally commanded in Scrip-
ture, though interpolations by later hands have to a great extent
concealed it. The morality of the New Testament itself is not free
from blame, the charges ranging from the doctrine of the atone-
ment, of hell, the devil, and eternal punishments, down to the
immorality of Paul in "robbing churches." That the morality of
the New Testament is wholly bad, is not asserted, but all that is
really excellent was borrowed, we are assured, from the works of
Plato, Zoroaster, and Confucius.
2. Admitting of less easy statement, and not suited to every
capacity, but often referred to as on this very account admitting of
less easy refutation, are the scientific or philosophical objections.
Geology and ethnology are frequently adduced as being in irre-
concilable conflict with the narrative of Genesis. Even astronomy
itself, it is alleged, conclusively discredits the miracle of Joshua;
while the incredibility of miracles-their complete unfitness as a
test of truth-the impossibility of faith in the historical having
any connexion with salvation—the impossibility of creation out of
nothing of the existence of witchcraft, or of demoniacal posses-
sion-of the connexion of death with sin-of the responsibility of
man for his belief-and of the efficacy of prayer-these, and such
as these, are constantly propounded as propositions to be received
implicitly as axioms. The supernatural meets with no toleration.
INFIDELITY.
95
The Deity cannot violate his own laws. Miracles are either false-
hoods, or are the delusions of men who mistook their own fancies
and expectations for realities, or are mere natural occurrences,
elevated into that character by a superstitious age.
3. Critical objections, grounded on the internal features of the
text of Scripture, or contradictions in the narrative, are daily
assuming a wider place in the polemics of infidelity. The works
of the most sceptical of German rationalists, some of them trans-
lated and published in cheap editions for the use of the lower
classes, are ransacked for arguments to overthrow the genuineness,
authenticity, and veracity of the books of Scripture; and an im-
posing array of authorities is no unusual occurrence in behalf of
propositions which, in the opinion of our ablest philologists, can
scarce stand a hearing. Unfit as objections like these may be
deemed for popular use, they are daily assuming a greater promi-
nency in our literature. All these objections are made to bear on
the inspiration and authority of the Scripture, as the key of the
Christian position. Indeed, the very possibility of inspiration is
not unfrequently denied. Genius, sagacity, enthusiasm, a firm
faith in the ultimate triumph of truth and righteousness, are made
to explain everything in the character of prophecy, where, indeed,
there is no room for that more favourite explanation, that the pro-
phetical portions of the Scripture were written subsequently to the
events. Such is a very brief and imperfect statement of the
polemics of British infidelity.
It has ever formed the opprobrium of infidelity, that it has
proved inadequate to the task of accounting rationally and con-
sistently for the origin of Christianity, in conformity with its own
theory; for, on the supposition that Christianity is false, it is
reasonably required of the sceptic, that he reconcile this general
position with the acknowledged facts of the case.
That no
agreement of opinion, in any one mode of explanation, has ever
yet been reached among sceptics themselves, that each age,
and almost each sceptic, has explained it differently, would of
itself argue not a little against the position of infidelity; but an
examination of the individual theories which have been hitherto
proposed, and which are marked chiefly by extravagant demands
on the credulity of their votaries, by unfair, arbitrary, and incon-
sistent treatment of Scripture, by the adoption of methods of
explanation which are mutually destructive, by studied neglect
of all that is inconsistent with the proposed explanation, and by
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proneness to turn the same facts to entirely opposite purposes-
will soon satisfy every reasonable mind of the strain encountered
by sceptics in forming a justification of their creed.
In our own literature there are floating, at present, all the well-
known theories of foreign infidelity, which form the contributions
of the present age to the ever-accumulating mass. Assuming,
in the face of plain and palpable evidence to the contrary, that
our scriptural records are analogous to the vague, shapeless, and
traditionary legends found frequently in the early history of
nations, the same rules of criticism which have been applied,
with an appearance of reason, to the one, have been applied to
the other, and with all the effect of an indirect demonstration
of the unreasonableness of the step. Irony itself, the usual retort
in such methods of reasoning, could scarcely have invented a
fairer reductio ad absurdum.
The theory of natural development is that which has lately
received amongst us the most elaborate exposition—a theory which
endeavours to exclude the supernatural as altogether needless. In
explaining the creation of the world, it has attempted, in our own
literature, to unfold a natural and easy process, by which the pre-
sent material system has probably been constructed; and so, in
the formation of our religion, it now seeks to explain how, by a
natural and easy process of purification and expansion, Chris-
tianity, at first existing only in the rude and barbarous form of a
blind and sanguinary idolatry, has, after successive transmigra-
tions through purer and more rational forms, emerged in its pre-
sent purity, fulness, and grand simplicity of outline. In theories
like these, the fact of gradual development constitutes their
strength; and the claim of natural, their weakness. To both, the
same answer may be given with irresistible effect, that there exists
not, in the whole recorded experience of mankind, a natural ana-
logue. In both, the operations to be explained stand out as dis-
tinctly exceptional to the processes of nature, for religious history
as little exhibits facts of a parallel order in the development of
religion, as physical history itself in the development of a world.
The only natural law of development hitherto experienced in
religion has been a law of corruption. The development of Chris-
tianity stands out in the history of religions as a singular and soli-
tary fact, which is explicable, no less than the processes of creation,
only by the introduction of causes which transcend the natural.
So long, therefore, as there exist, as acknowledged facts, these
INFIDELITY.
97
distinctive characters, both in its nature and history, which separate
Christianity, by broad and marked contrasts, from all the religions
of the earth, so long must all arguments based only on acknow-
ledged points of analogy be pronounced irrelevant. Everything
that is really historical in these may be granted by the Christian
apologist, without in the least affecting the Divine origin of the
Christian faith, of which the proof rests not on points of resem-
blance, but on points of contrast.
On the prospects of infidelity we are called upon to speak;
but of the future, prediction is uncertain. Of human affairs,
nothing beyond the barest general tendencies of the present is
exposed to view. Our assurance of the final triumph of the gospel
itself is founded on no mere ideas of its adaptation to the wants of
man, or its conformity with the spirit of the age, but on the pro-
mise of Christ. He has been pleased to say that his religion
shall survive all catastrophes-shall outlive all revolutions-shall
overbear all oppositions of men, and in the last days of the world
shall gain its most splendid triumphs. The tendencies of the pre-
sent age are plainly to perpetuate, and if possible to increase,
existing divergences of opinion. Error and truth will alike, in
all probability, extend their power. But this we may say, that so
long as education is anywhere confined chiefly to the middle and
higher classes of society-so long as education, wherever it exists,
makes no provision for the religious wants of men--so long as
religion is practically excluded from the family, the cradle of the
Church-so long as the young, who are entering on the business
of life, are left destitute of moral and religious supervision-so
long as our Christian youth are untrained in the needed lessons of
giving reasons for their faith, or so long as, in our higher education
in the field of science, the study of the physical sciences, and espe-
cially of physiology, is permitted to be exclusive, so long will the
rising generations of our land be an easy prey to the intoxicating,
deleterious, and desolating power of religious unbelief. The pro-
gress of ignorance, and vice, and crime, and the progress and
power of infidel opinions, stand in close relation, so that all social
arrangements provocative or permissive of the one, are equally
encouragements of the other.
Our infidel literature is decidedly on the increase. One English
university is supplying infidelity with its ablest advocates. The
extent to which scepticism prevails in literary and scientific circles
has already divorced from the cause of Christianity a large and
G
98
GREAT BRITAIN.
influential portion of the public press, while the extent and influence
of that portion of our literature whose marked characteristic is the
absence of all that is grave and serious, is indicative of a tone of
mind peculiarly favourable for the progress of religious unbelief.
When to these we add the considerations, that in proportion as the
misery which exists in the lower levels of society is left unrelieved
by Christian philanthropy, will infidelity, under the guise of social
and political theories, if not sometimes under the plea of schemes
of moral and social reformation, be propagated with success among
the lower classes; and that in proportion as no adequate provision
is made in our higher education for meeting errors in philosophy
or heresies in religion; in proportion as foreign literature, scientific
and theological, enters on every side, pervaded by a thoroughly
deistical spirit, and finds no provision made for enabling our youth
to withstand its influence; or, in proportion as a system of teach-
ing is patronised in our universities, which, professing and attempt-
ing to remove the evidences of Christianity from the foundations
of reason and experience to those of authority, actually, in its
practical results, plays into the hands of scepticism, will infidelity
pervade the higher;-it would be assuming a boldness far from
warranted by the circumstances of the case, were we to say that
there is little for us to fear. On the contrary, we affirm it as our
confident belief, that, with these influences operating unchecked, a
few years of unbroken national prosperity, to give a worldly and
selfish spirit an unhealthy predominance, would put our national
Christianity very seriously to the strain.
It would, however, be ungrateful to the Giver of all good,
were we to overlook or deny the many grounds of thankfulness
yet to be found amongst us. When we reflect that the Word
of God in our hands is constructed with Divine foresight to
meet the peculiar demands of every age of the Church-that our
Christian churches are still to a great extent pervaded by a simple,
pure, and enlightened spirit of faith-that attachment to the
Word, as the test and standard of Divine truth, leavens very
extensively the mass of British society-that interpretation of
Scripture is so generally in accordance with the maxims of a just
criticism that our higher literature is still to a great extent
Christian, and our higher science still reverently religious-that
Christian ordinances are still so generally prized, and the Lord's
Day so generally honoured-that our political liberty, and ever-
abounding Christian philanthropy damp and discourage the zeal,
INFIDELITY.
99
and arrest the progress of infidel propagandism-that our elementary
education is still largely Christian-that our Christian literature,
apologetic, or doctrinal, or practical, is, probably, more abundant
in extent, and certainly not inferior in character to that of any
land-that the material resources at the command of Christianity
are great-that the fruits and consequences of abandoning a living
faith in Christ are, in our day, visibly exhibited to us in the
misery, distress, and sanguinary convulsions of lands where faith
has perished—and that yet more fully and terribly these lessons
may be taught us—that even, over one of these lands, whence, for
years, a tide of deistical literature has been steadily flowing in
upon our shores, a change of spirit has come, and that many of
the thoughtful and powerful of her sons would now fain undo the
work of their fathers—and that, highest and last of all, a Church,
faithful to her Master, has inexhaustible and omnipotent resources
ever at her command-we see many reasons, indeed, to join gra-
titude with our trembling. If faithful to that trust which our
Divine Master has manifestly committed to us, it may yet please
the Almighty Governor of nations to grant that our land may
maintain her Christian privileges unimpaired, and that our gospel
light may continue to burn through distant generations, even till
the lands that are now in darkness have been lightened by its
flame, and “all the kingdoms of the world have become the king-
doms of our Lord and of his Christ."
ON THE RECENT HISTORY AND PRESENT CONDI-
TION OF POPERY IN GREAT BRITAIN, AND THE
DUTY OF PROTESTANTS IN REGARD TO IT.
BY THE REV. WILLIAM CUNNINGHAM, D.D.,
PRINCIPAL OF THE FREE CHURCH COLLEGE, EDINBUrgh, and pROFESSOR OF THEOLOGY
AND CHURCH HISTORY.
THE attention of the community in this country has been of late
so universally called to the subject of Popery, and so much has
been written and spoken regarding it, that it is really not easy
to say anything about it, in a short address, but what has become
familiar and commonplace; unless, indeed, one were to be guilty
of the folly of seeking on purpose for paradoxical notions, or recon-
dite information. Anything of this sort would be unsuitable to
this occasion, and inconsistent with the duty which I have been
asked to discharge. That duty, as I understand it, is to bring
out the recent history and present condition of Popery in this
country, so as to suggest and impress some of the leading prac-
tical views which we ought to cherish concerning it, and the
obligations which devolve upon us in regard to it.
In other circumstances it might have been proper to have
given statistical details, in regard to the recent progress of Popery
amongst us, the great increase in England and Scotland during
the present generation of its bishops and priests, of its chapels,
convents, and schools, and some tangible evidences of its present
strength and influence in our community. But the fulness and
the frequency with which the facts and the proofs of all this
have been recently pressed upon our attention, render it unne-
cessary to dwell upon this branch of the subject. It is right,
however, that all of us who are connected with Great Britain
should realise, and that all others should learn, the fact, that in
the course of the past generation there has been a great increase
POPERY.
101
of Popish agents and agency in this country-that the number
of those amongst us who acknowledge the authority of the Pope
has enlarged to an extent beyond what can be ascribed to the
natural increase of the Popish population—that great efforts are
made amongst us, in the use of all sorts of means, to induce
Protestants to join the communion of the Church of Rome—that
these efforts are attended with some measure of success-and that
a much larger increase of success is yet confidently anticipated.
These are facts which can scarcely be disputed, and which,
when viewed in combination, and realised, are well fitted to arrest
attention, and to secure for themselves a careful and deliberate
examination.
It is not easy to procure authentic information in regard to
the extent to which men, once Protestants, may have become
Papists, except in the case of those who have occupied a public
and elevated position. There is no ground, so far as I am aware,
for believing that Popery is gaining converts in Ireland. On
the contrary, there is some reason to think that in that country
the priests are losing the fatal hold they have long had over
the minds of the people; and there can be no reasonable doubt
that, by God's blessing attending the preaching of the gospel
and the reading of the Scriptures in the Irish language, a con-
siderable number have of late been turned from the Church of
Rome to the Church of Christ. Of the increase in the number
of Papists which has certainly taken place of late years in Eng-
land and Scotland, a considerable portion is undoubtedly to be
ascribed to immigration from Ireland; and some seem to think
that in the lower orders of society it is to be traced wholly to
this source.
I fear that the process of conversion from Protes-
tantism to Romanism has been going on in England and Scot-
land among the lower as well as among the higher classes,
though perhaps not to the same extent in proportion to their
respective numbers. Great efforts have been made in some places
to gain converts to Popery among the poor and ignorant, and
these have not been altogether unsuccessful. In 1839, Dr Pusey,
in his letter to the Bishop of Oxford, while boasting that Trac-
tarian views formed the only effective weapons, both offensive
and defensive, in the war against Popery, asserted, that "in
Scotland no member of the Church [he means the Episcopal
Church in Scotland, which, of course, is the only Church of
Christ in that benighted country, though it does not include any
102
GREAT BRITAIN.
large proportion of the inhabitants] has fallen off to Romanism,
while in Edinburgh alone the Romanists boast of one hundred
converts from Presbyterianism yearly." The Romish boast, of
getting one hundred converts yearly from Presbyterianism in
Edinburgh, was without foundation, though some, we fear, have
been annually joining their ranks. Dr Pusey's statement, more-
over, in regard to the tendency and effects of Tractarian prin-
ciples, was very soon falsified by the result. Since that time,
the world has beheld with astonishment a large number of the
most distinguished supporters of those principles-clergymen,
academics, nobles, lawyers-abandoning the Church of England
and joining the Church of Rome.
This perversion to Romanism forms one of the most remarkable
features in the recent history and present aspects of Popery amongst
us, and is well fitted to arrest men's attention, and to impress
some important lessons. Nothing like it has occurred since the
Reformation. There has been no previous instance, in any church
or country, of so many men of learning and ability abandoning
Protestantism and joining the Church of Rome from conviction.
In this respect it stands single and alone, and is, on that account,
all the more worthy of investigation, both by those more immedi-
ately connected ecclesiastically with the movement, and by Protes-
tants in general.
It would be out of place to enter here into anything like an
examination into the origin and causes of this remarkable move-
ment; but there are some of the lessons it affords, which are at
once too important to be omitted, and too obvious to require much
illustration. There have been not a few amongst us who have
been accustomed to treat the apprehensions of the revival and
growth of Popery in this country with ridicule and contempt, as if
it were impossible that, amid the light of the nineteenth century,
men could be brought to swallow the absurdities of such a system.
Now, I do not mean to dispute that Popery is ever likely to make
the greatest and easiest progress among an ignorant and degraded
population, and that the diffusion of education, as including the
possession of useful knowledge and the cultivation of the mental
powers, has a strong general tendency to obstruct its progress.
But the Tractarian movement, issuing to a large extent in Popery,
shews abundantly that the views which used to prevail with some
amongst us on this subject were unwarranted, and that we must
not trust merely to what is called the light of the nineteenth
POPERY.
103
century, as a preservative against the revival of Romanism. There
is a very considerable proportion of the population of Great Britain
and Ireland, who do not possess that safeguard against the seduc-
tions of Popery which the general diffusion even of ordinary
education affords; and the movement to which we have referred
proves, that even if this blessing were more generally enjoyed, it
would not of itself afford any adequate security against the revival
of Popery. We have seen a large proportion of our most intelli-
gent and best educated young men-persons enjoying every
advantage as to mental cultivation, occupying positions of influ-
ence, and likely to form a considerable portion of the legislators of
Great Britain-embrace heartily and sincerely a system which is
substantially Popery, as including all its radical germinating prin-
ciples; and we have seen not a few of the most distinguished and
influential among them openly joining the Church of Rome; and
all this without their affording us any sufficient grounds to deny
either their mental sanity, or their general sincerity of conviction
and integrity of purpose. This event, if duly pondered, is surely
sufficient to dissipate the loose and superficial notions that have
been prevalent in certain quarters, as to no danger being to be
apprehended of the prevalence of Popery in this enlightened age,
and as to the diffusion of secular knowledge and ordinary educa-
tion forming an adequate barrier against its progress.
Indeed, the most obvious and important lesson which the whole
recent history of Popery presents is just this—that Popery is not
to be despised, but that it is ever to be regarded as a powerful
and formidable foe. The notion that the power and influence of
Popery had become effete, and was no longer to be regarded with
dread and apprehension, has prevailed at different times in the
Church; but on every occasion when this notion prevailed, it has
been dissipated by providential events of a marked and impressive
character. John Bunyan, as we all know, described Giant Pope.
as so damaged that he could do nothing more than sit in the
mouth of his cave, grinning at the pilgrims as they passed by, and
biting his nails because he could not come at them; and yet, at
no distant period, Popery acquired so much influence in France as
to be able to repeal the edict of Nantes, and practically to expel
Protestantism from that country; and it soon afterwards acquired
so much influence in Great Britain as to render it necessary, for
the preservation of our Protestantism and our liberties, that we
should expel our sovereign from his throne, and exclude all Papists
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from office and political influence. And it is most important to
notice, that at the era to which I have referred, Popery became
formidable in France and Britain, not merely by the accidental
possession of political power, by the application of mere brute
force to oppose Protestantism, but likewise by the skill and plau-
sibility with which it was defended, and by the increasing hold
which it in consequence obtained of the understandings and con-
victions of men. In England, during the latter part of the reign
of Charles II., and the reign of James II., a good deal was done
in the way of producing and circulating in this country plausible
defences of Popery; and these did not fail to produce a certain
impression upon the public mind, though that impression was most
successfully counteracted by the great learning and ability brought
to bear upon this controversy by the divines of the Church of
England of that period. In France, too, about the era of the
revocation of the edict of Nantes, a great deal was done, and not
altogether without success, in defending Popery, and commending
it to the minds of Protestants; and never, probably, have greater
ability and a larger amount of controversial skill and dexterity
been exhibited in defence of a bad cause, than we find in the
expositions and defences of Popery produced at that period by
Bossuet, Arnauld, and Nicole.
In the concluding part of last century, and as the result of the
events of the French Revolution, an impression generally prevailed
that the power of Popery had been brought to an end, and would
never again be revived. This notion is repeatedly expressed in
Milner's excellent and useful "History of the Church of Christ,"
and prevailed very generally at the time when that work was
published. But since that time we have seen a marvellous revival
of Popery, not only as a political power, influencing the regulation
of national affairs, but as controlling the understandings and con-
victions of able and influential men; and now that we have passed
the middle of the nineteenth century, we find Popery possessed
of at least as large an amount of influence, in both these respects-
for they usually go together as she has ever enjoyed since the
Reformation. The Pope himself, viewed personally and indivi-
dually, may seem a very insignificant and despicable creature-
and so he is; but the system which he represents has great weight
and influence. It is at this moment regulating, to a large extent,
the affairs of the nations of the Continent. France and Austria
are practically subjected to the influence of the Popish priesthood,
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105
and the governments of both these countries have recently
exhibited very melancholy and degrading proofs that they con-
sider the assistance of the priesthood in the management of their
affairs to be worth purchasing at any price, even at the expense of
national honour and national independence.
I have said that the increased political influence of Popery in
different ages and countries has usually been accompanied with
skilful, active, and to some extent successful, efforts in defending
the Popish system in argument, and in commending it to the
understandings and convictions of men. So it is emphatically in
our own day. On the Continent, as well as in our own country,
some men of distinguished talents and acquirements have been
converted to Popery, have written in its defence, and have
done something to persuade others to follow their example; and
it is not to be assumed as certain that this process of perversion
will not be carried further than it has yet gone. The system of
Popery, viewed as a subject of intellectual investigation, as a
matter of argumentative discussion, is not, by any means, in every
point of view, the preposterous and despicable thing which many
are too apt to reckon it. It has not been in vain that the whole
skill of Satan has been put forth to devise and perfect this system,
to adapt it to the tendencies and inclinations of depraved human
nature, and to invest with plausibility the grounds by which its
doctrines and practices may be defended. He has been permitted
to succeed in devising a scheme which is admirably adapted to
men's tendencies, and which, even in its most absurd and offensive
departments, admits of being defended with more plausibility than
those who have not carefully studied it are very fully aware of, or
could very successfully meet.
I cannot but regard it as a proof of lamentable ignorance of this
whole subject, when men talk of Popery as if it were altogether
so palpably absurd, so destitute of plausibility, that it is a waste of
time to investigate it, and quite unreasonable to apprehend that
any considerable number of educated men may be perverted to
embrace it. I fear that persons who indulge in these notions
would be not unlikely, if they were brought into contact with an
intelligent Jesuit controversialist, to be themselves perverted by
his plausible sophistries, or at least to bring dishonour upon the
cause of Protestantism by their manifest incapacity to unravel and
refute them. The Popish controversy affords full scope for the
exercise of our intellectual powers; and in the existing state of
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matters amongst us, it is the imperative duty of all who are called
to instruct and influence their fellow-men, to make themselves
thoroughly familiar with the topics involved in our controversy
with the Church of Rome, so as to be able and ready to defend
truth and to expose error; and this is a result which cannot be
fully attained, in any case, without a larger amount of reading
and reflection than we are accustomed to bestow on this subject.
For
The recent history of Popery in this country is thus fitted to
remind us of the necessity of making ourselves thoroughly
acquainted with the system, understanding aright its true nature,
tendencies, and objects, and, under the influence of accurate and
enlightened views, adopting a suitable mode of action in regard
to it. We do not usually realise fully the formidable and dan-
gerous character of Popery; and, in consequence of this, we come
far short in our sense of obligation to make suitable efforts to
check its progress, and to rescue others from its domination. Such
a state of mind, though not likely to be cherished by any one
who really knows Popery, from the Bible or from history, was
perhaps more excusable a few years ago than it is now.
something more than the first half of this century, there existed
a state of matters in this country which led Papists to conceal
their true principles and objects, and which disposed many Pro-
testants to assist them in this process, or at least to receive with
some favour their attempts to accomplish this object. That state
of things has been changed, and I for one do not regret that it has
been taken out of the way by the concession to Papists of equality
of civil rights and privileges. Popery has thus been led to develop
itself amongst us in its true character and objects. The glare, or
rather, perhaps, the haze, which a combination of circumstances
contributed to throw around it, has been removed, and Popery
now stands out before us in all its naked hideousness and detest-
able enormity, challenging us indeed to the combat, and amply
supplied with resources of a not unformidable character, but still
stripped of all adventitious appliances for exciting sympathy or
procuring favour, derived from considerations and influences of a
political kind.
The more recent history of Popery amongst us combines with its
general history as a whole, in indicating plainly and palpably its
true character and tendencies, and especially in bringing out its
unchangeableness. When Papists were labouring to persuade the
people of this country that Popery, in many respects, was a very
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107
different thing from what we had been accustomed to reckon it, some
Protestants were disposed to excuse their own readiness to receive
the Popish representations upon these points, by alleging that
Popery was changed, and changed for the better; and Papists,
though they took good care to abstain from committing themselves
to this position, were very glad to have the benefit of its being
believed and acted upon by others. But, of late years, Popery in
this country, and over all the world, has been manifesting itself in
its true character-has been proving that it is wholly unchanged.
It has been giving palpable proof to the whole world that it is as
much as ever a system of gross idolatry and of odious tyranny-
that it is still characterised by deadly hatred to the sacred Scrip-
tures and to the scriptural method of salvation, as well as to the
spiritual worship of God, and to the rights and liberties of men.
We see now plainly that it still puts forth the same claims to
universal supremacy and domination, and that it is determined, in
all circumstances, to strive to have these claims realised in all their
extent, whatever violations of the dictates of conscience, or of the
laws of morality, may seem necessary for the attainment of these
ends.
Popery has of late given abundant evidence that it is character-
ised at once by the undeviating firmness with which it adheres to
the substance of all its doctrines and practices, and, at the same
time, by the marvellous skill and dexterity with which it accom-
modates its schemes to the varied circumstances in which it may
be placed. It would seem, indeed, as if the Pope and his advisers
had outwitted themselves in their recent aggression upon this
country, and had called forth an amount of Protestant feeling that
may issue in serious and permanent injury to their cause.
I hope
and pray that this may be the result, but I am not yet by any
means confident that it will be so. The whole history of Popery is
fitted to give us the strongest impressions of the skill and sagacity
with which its plans are usually formed; and upon this ground
I confess that I always feel that there is a very strong antecedent
presumption, that any plan which the Court of Rome—sure ever
to have Satan's best advice and most active assistance-may
adopt, is well fitted to promote the interests of Popery. Whether
or not the recent Papal aggression upon this country will really
prove, in the long run, injurious to Popery, will depend mainly,
under God, upon the way in which the Protestant feeling it has
awakened may be directed and improved; and this, again, will
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depend very much upon the way in which Protestant ministers
and Protestant churches discharge the duty to which they are now
in providence called.
I rejoice most cordially in the amount of strong and wholesome
Protestant feeling which the country has recently displayed; but I
cannot help fearing that the feeling has been to some extent irra-
tional and unintelligent-that is, that it has not been thoroughly
based upon an intelligent knowledge of what Popery is, and of
what Protestantism is. And in so far as this may be the case, we
cannot count much upon the mere feeling being influential in the
right direction, or permanent in its manifestations. The old tra-
ditionary feeling of strong dislike to Popery had continued, even
after the intelligent knowledge of Popery, on which, at least in
Scotland, this feeling at one time rested, had in some measure
disappeared. The feeling itself was, to some extent, giving way,
for want of an intelligent basis of knowledge to rest upon; and
unless this basis of knowledge be replaced, I fear that the feeling
will very soon decay and vanish, without leading to any important
permanent results. And hence the vast importance of Protestant
ministers and Protestant churches improving the present crisis, by
united and vigorous efforts for diffusing throughout the whole
community right scriptural views of Protestantism and Popery,
and impressing upon the minds of the people a deep sense of the
duties incumbent upon them, both with respect to Popery and to
Papists. Unless this be done, I fear there may soon be a reaction
from the strong Protestant feeling recently exhibited, and that
then the Papists may step in, and, with their usual unscrupulous
cunning and dexterity, may succeed in turning the whole affair to
the advancement of their cause. I believe that the more men
know of Popery, the more heartily will they hate it, and the more
cordially will they labour to rescue their fellow-men from its
destructive bondage. But we should not desire that our country-
men should cherish any feeling, in regard to Popery and Papists,
but what is founded upon an accurate knowledge of what Popery
is, and of what Papists are; and we may be assured that no feeling
upon this subject will be either legitimate in its basis or beneficial
and lasting in its operation, unless it be founded upon accurate
conceptions of Protestantism as the truth of God, and of Popery
as the lie of Satan. We have a most powerful and subtle enemy
to contend with, who never intermits his watchfulness and acti-
vity, who never loses sight of the objects he aims at, and who
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109
never scruples at the use of any means, however nefarious, that
may seem fitted to aid in the accomplishment of his designs; and
we can succeed in the war which we must wage against him, only
by the blessing of Him who is wonderful in counsel and excellent
in working, and by pressing upon the understandings and con-
sciences of men the materials which the sacred Scriptures afford
us, by using "the sword of the Spirit, which is the Word of
God."
I have thus adverted to the recent history and present condition
of Popery amongst us, as illustrating the formidableness and
unchangeableness of the great adversary, who has openly chal-
lenged us to mortal combat upon the high places of the field, and
whom we must "resist, steadfast in the faith." These qualities
of Popery, none who knows anything about it will formally deny;
but there is reason to fear that, for some time past, the churches of
this country have lost sight of them, or failed fully to realise
them.
There are some other peculiar features of Popery which perhaps
have been too much overlooked amongst us, but of which the
recent proceedings of the Church of Rome are fitted to remind us.
And I think it of great practical importance that we should
remember and realise them, in all our efforts to discharge the duty
incumbent upon us in regard to Popery and Papists. I would
briefly advert to two or three of these. And, first, I would like to
remind you that we are fully warranted to expect, in the leading
agents and public defenders of Popery, an almost incredible
amount of villany. The strong language of Scripture, when it
speaks of Popery as "the Man of Sin," "the Mystery of Ini-
quity," and when it sets forth as its great characteristics "the
deceivableness of unrighteousness," and the "speaking lies in
hypocrisy," has been most fully verified in the history of the
Church of Rome. The history of the world presents no combina-
tion of all that is foul and infamous which can be compared with
what the history of the Church of Rome exhibits. Popery is
ascribed in Scripture to the special agency of Satan, of him who
was "a liar and a murderer from the beginning," and he has most
fully stamped upon it his own leading characteristics of falsehood
and cruelty. We see these qualities most fully exhibited in the
proceedings of the Church of Rome in the present day. The ordi-
nary organs of our Popish fellow-countrymen are at this moment
pervaded by a spirit of mendacity and of murder. I believe that
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it is not easy for Protestants to retain upon their minds an ade-
quate impression of the demoralising influence of Popery, and of
the extent to which it holds true, that its agents and defenders
generally have wholly thrown off the restraints of conscience, are
"led captive by Satan at his will," and are prepared to work all
uncleanness and iniquity with greediness. The tendency of the
Popish system, viewed as a whole, is to sear the conscience as with
a hot iron, to extinguish the sense of individual personal responsi-
bility, to palliate and to excuse, in certain circumstances, the indul-
gence of the worst passions and the most odious tendencies of the
human heart, and thus to make those who fully submit to its
influence thoroughly depraved-demons, rather than men. The
influence of Christianity, in its purifying and sanctifying power,
is not wholly extinguished, even in the Church of Rome; the
remains of natural conscience, not entirely eradicated, occasionally
stand in the way of the full ascendency of the Church; and men's
outward conduct is greatly influenced by the circumstances in
which they are placed, and by the standard which prevails gene-
rally around them. But, making all due allowance for the opera-
tion of these causes, it may, I think, bo truly said, that Popish
priests in general exhibit a thoroughness of depravity which has
never been exhibited by any other body of men who can be com-
prehended under a general denomination; and this truth it is of
some practical importance that, in dealing with Popery, we should
habitually remember and apply. This is doing them no injustice,
and it may be safe and beneficial to ourselves.
Second, Perhaps the most important peculiarity of Popery is,
that it is a great system, complete and consistent in all its parts,
clearly set forth in the Word of God as the special work of Satan—
as his grand scheme for counteracting and frustrating the design of
our Saviour's mission, and the objects of the Christian revelation.
This, of course, is not an occasion for attempting to prove this im-
portant position. If there be any amongst us who deny or doubt
its truth, I can only exhort them to re-examine the subject, and
beseech them to study it with diligence and impartiality, in the
hope that they will come at length to be convinced of its truth.
must assume, for the present, that you admit it to be true; and I
can only exhort you to realise and apply it, in all the views which
you take of Popery, and in all the measures which you adopt re-
garding it. I fear there are many who do not deny the truth of
this position, but who come far short in realising it and acting
I
POPERY.
111
upon it. There has been a considerable tendency of late, in cer-
tain quarters, to lose sight of this fundamental feature of Popery,
and to look upon the Church of Rome merely as one of the many
sects into which Christianity is divided-more erroneous, it may
be, in some respects, than many of them, but still not occupying
any such peculiar outstanding place as the Word of God seems to
assign to it. This I believe to be a miserable delusion, fraught
with the most injurious consequences. An investigation of the
principles and doctrines of Popery combines with a survey of its
whole history in confirming the representations of Scripture, that
it is a system altogether unique and sui generis—that it has been
contrived and compacted with wonderful, with superhuman, skill
and dexterity—that it is admirably adapted for gaining and re-
taining a hold of the minds of men, and for forming in them a
state of mind, and producing a course of action, opposed, in its
leading features, to what the Word of God requires; in short, that
it is Satan's masterpiece, in which, with the benefit of 4000 years'
experience in dealing with men for their destruction, he has put
forth all his power and skill to devise and bring into operation a
system which, though professing submission to the authority of
Christ and his Word, should corrupt the worship of the one only
living and true God, should pervert the way of a sinner's salva-
tion, and should engage men in a course of action which will lead
them down into the chambers of death. The true author of
Popery is the great adversary of God and man, and the true type
of the system, as distinguished from other forms of Christianity,
is that one of the twelve who was a devil, and who betrayed his
Master with a kiss into the hands of his enemies. Your time
forbids me to dwell upon this subject, and I must now leave it,
repeating my conviction that it is of the greatest practical import-
ance that we should ever regard Popery as the grand adversary of
Christ, the great opponent of the objects for which he lived, and
taught, and suffered, and should regulate all our views and feel-
ings and procedure in regard to it, by the habitual realisation of
this, the light in which the Word of God represents it.
There is one particular topic that may be comprehended under
this general head, to which it may be proper to advert briefly, and
that is, the importance of habitually remembering that Popery is
attended with extreme danger to the spiritual welfare, to the
eternal salvation, of those who embrace it. The circumstances in
which we have been placed, and the aspects in which Popery has
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been of late presented to us, have been, perhaps, fitted to give
prominence in our minds to Romanism merely as a great system
of tyranny and imposture, and to throw into the background the
still more important and fundamental views of it as a system of
idolatry and heresy, that is, as corrupting the true worship of
God. and perverting the right way of salvation. Of course, we
cheerfully admit, as all Protestants have done, that man may be,
and that some men are, saved, who live and die in the com mmunion
of the Church of Rome. But it is not the less true that Popery
exposes to fearful danger the spiritual welfare of those who em-
brace it. It would be unnecessary and out of place to attempt to
illustrate the truth of this position. I can only remind you of the
importance of remembering and applying it, in order that in ex-
posing the Church of Rome, you may give due prominence to
views which are fitted to shew that Popery, when fully embraced,
leads men to withhold from God the honour and worship which
are due to him. and to rest upon a false foundation for salvation;
and that. in dealing with Papists, your bowels of compassion
towards them may be stirred, and that you may make it manifest
that you are animated by a sincere desire to promote their best
interests.
I am disposed to think that in the discussions on Popery in this
country, too little prominence has been given to what may be
called the more theological parts of the question: to the guilt of
Popery, in directly perverting the gospel of the grace of God, and
especially by teaching erroneous views on the subject of original
sin and justification. The cause of all this, no doubt, is, that
many of those who have written most ably and learnedly against
Popery, had themselves largely departed from the sound theology
of the Reformers, and were not more scriptural and evangelical in
their views upon these points than the canons of the Council of
Trent. When Jeremy Taylor published a work that contained
heresy on the subject of original sin, a Papist, who was much
sounder in the faith, whose views were much more in accordance
with the Bible and the Thirty-nine Articles, published a reply
to it. Archbishop Wake, in his "Exposition of the Doctrine of
the Church of England." in reply to Bossuet's Exposition of
the Doctrine of the Catholic Church," virtually gave up our
whole contest with Rome on the subject of justification-Luther's
article or a standing or a falling church. I have already had
occasion to refer to the noble monument of talent and erudition
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113
erected by the divines of the Church of England, in their writings
against Popery, in the reigns of Charles II. and James II.; and
there is certainly no fuller or more valuable repository of argu-
ment and information upon most of the topics included in the
Popish controversy, than is to be found in Bishop Gibson's
Preservative," where most of these writings are collected. But
you will scarcely find, in that voluminous and most important
work, a full exposition of the true theology of the Reformers, or
an exposure of the false doctrines. in regard to the way of a
sinner's salvation, which the Reformers laboured most strenuously
to refute.
These influences have contributed to introduce a certain defi-
ciency into not a little of our anti-popish literature, the result of
which has been to lead men somewhat to overlook Popery's corrup-
tion of the way of salvation, and its consequent tendency to encou-
rage men to build upon a false foundation for eternity. Satan's
first object in devising and diffusing Popery was, of course, to
secure men's everlasting ruin. by preventing them from ever
seriously seeking salvation, or by misleading them in the search
of it. With this view he has most skilfully taken advantage of
the tendencies of man's fallen nature, and he has provided abun-
dant encouragement and remuneration for his agents. the priest-
hood: and the practical result of all this is. that in order to
understand fully the system of Popery, it is indispensable that we
trace out how admirably adapted are the system, as
stem, as a whole,
and all its parts, viewed in connexion with the tendencies of
fallen humanity, to serve at once the purposes of Satan and of
the priesthood—to make men the slaves and tools of the priest-
hood while they live, and to hand them over to Satan when
they die. The sum and substance of Popery, viewed in its more
external aspects, is just this—that the priest undertakes for the
salvation of the people on condition that they submit themselves,
and all that they have, to his control; while in its internal struc-
ture, and real spiritual bearing, it is fitted. in all its provisions
and arrangements, to lead them to reject the counsel of God
against themselves, and to put away from them eternal life.
Third. There is only one other peculiar feature of Popery to
which I will briefly advert, and that is, that we have in Scripture
a clear indication that it is God's purpose that the system of
Popery is not to be reformed. but to be destroyed-destroyed
with the breath of Jehovah's month, and consumed with the
H
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brightness of his coming. Here, again, I cannot take time to
prove the position, but must assume it to be true, and simply
call upon you to realise and apply it, in all the views you take
of Popery, and in all the plans you adopt regarding it. If this
position be true, it constitutes a very interesting and important
peculiarity of Popery; one by which it is strikingly distinguished
from all other sections of the professedly Christian Church, and
one that ought not to be lost sight of. The position is not in the
least inconsistent with the truth, that there are some of God's
chosen people in mystical Babylon-that there are some living in
the communion of the Church of Rome, who have already become
the children of God by faith in Christ Jesus, and many more now
living there in ignorance and darkness, who are yet, in the execu-
tion of God's eternal purpose, to be brought to the knowledge
and belief of the truth.
The belief of the position that Popery, as a system, is to be
destroyed, and not reformed, does not in the least discourage
efforts for the conversion of Papists to Protestantism and to
Christ; on the contrary, it affords the strongest motives why we
should exert ourselves to the utmost in calling men out of Baby-
lon lest they be partakers of its plagues. But this doctrine, if
received and applied, would certainly have prevented our excel-
lent and learned brother, who addressed the Conference the other
day, from undertaking his recent mission to the Pope, with a view
of persuading him to throw open some of the leading doctrinal
questions on which the Church of Rome has pledged herself, and
then to labour on this basis for promoting the unity of Christen-
dom. If the Church of Rome were to abandon her claim to
infallibility, she would commit suicide-she would at once inevi-
tably perish. There is manifestly, even upon the ordinary
grounds of human judgment, such an improbability of her ever
abandoning her claim to infallibility, as to make it Utopian to
expect it, and a waste of time and labour to aim at bringing it
about. But that which should settle our judgment and determine
our conduct in this matter is the clear intimation which God has
given us in his Word, that the great apostasy is to continue in
full operation and influence until, as a system, it be openly, fully,
and conclusively destroyed-until the cry go forth, under the
whole heaven, that Babylon has fallen, and the apostles and
prophets be called upon to rejoice over her destruction. The
churches of Christ will fully and successfully discharge their
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duty with respect to their Master's grand adversary, only when
they rightly understand and duly apply the whole information.
which he has given them in his Word concerning the enemy, and
the contest, when they take the whole armour of God, and boldly
and faithfully use it according to his directions.
I cannot trespass much longer upon your time by entering into
any details as to our duties with respect to Popery and Papists,
and the practical measures that ought to be adopted regarding
them. But if right scriptural views of the nature, tendency, and
ordinary results of Popery, and of the condition and danger of
Papists, are suitably impressed upon your minds, and are faith-
fully and honestly applied, there will be no great difficulty in
tracing out, at least, the great outlines of present duty. I shall
say nothing on what may be regarded as the more political aspect
of the subject, or the duty of the nation as such in this matter,
beyond expressing my entire concurrence in a sentiment which
has already been put forth in this Conference, viz., that the
whole of the true Protestantism of the empire should unite in
demanding—and demanding in a voice that cannot be put aside
or resisted—that all positive national encouragement to Popery
shall be immediately and conclusively brought to an end. This
is a practical result, in which all true Protestants, though differ-
ing on other points, may, without any compromise of principle,
unite; and if this were accomplished, it would not only be "a heavy
blow and a great discouragement" legitimately directed against
Popery, but it would free us from the guilt of a great national sin,
and thereby tend to draw down upon us the blessing of Him who
is the Governor among the nations. But in this Alliance we have
to do more immediately with the duty incumbent upon us as
Christians, the duties more especially of Christian ministers and
Christian churches. And in this aspect our duty may be said to
be summed up in this, that we carefully and accurately ascertain
for ourselves what Popery is, as distinguished from Protestantism,
and what it is doing; and that we embrace and improve all
available and suitable means of diffusing through the whole com-
munity correct and intelligent conceptions upon all the topics
which this important general subject comprehends. This is a
duty which we owe to that Master whom we profess to serve, and
who has ever found his most formidable and deadly foe in the
system of Romanism, but who will one day thoroughly destroy
it, because he is King of kings and Lord of lords. It is a duty
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which we owe to the people committed to our care, and to Pro-
testants in general, since they are not beyond reach of the danger
of being perverted to Popery, and since there is good reason to
fear that every effort will be made to bring before the Protestants
of this country all the plausibilities that can be adduced in favour
of Popery-plausibilities which are much stronger than is com-
monly supposed, and with which many of our people—perhaps
even some of our ministers-are at present very imperfectly qua-
lified to grapple. We owe it to our Popish fellow-countrymen,
who are involved in ignorance and error, in idolatry and immor-
ality, who are living under the degrading and destructive
domination of the Son of Perdition-who are led captive by
Satan at his will. The condition of the millions of Papists in
Great Britain and Ireland has not yet sufficiently excited the
sympathy, arrested the attention, or called forth the efforts of the
churches of Christ in this country. I cordially concur in the
statement made in this place the other day, by an esteemed
brother, that those who are contending with Popery on the Con-
tinent have strong claims on our sympathy, prayers, and liberality;
and I am disposed to think generally, that in the present aspect
of the world, the churches of Christ should very specially direct
their attention and efforts to the countries which are sunk in
Popish ignorance and delusion. But, of course, our Popish coun-
trymen have the first claim upon us, and should certainly not be
neglected. There are millions of our Popish countrymen living at
our own door, who are almost as thoroughly sunk in ignorance,
idolatry, and moral degradation, as are the Hottentots and the
negroes of Africa; and yet, comparatively little is doing, by the
churches of this country, to rescue them from their present
degraded and dangerous condition, and to enlighten them in the
knowledge of the way of salvation. Surely God in his providence
is loudly calling upon the churches to contemplate more steadily
than they have hitherto done, and under a deeper sense of respon-
sibility, the condition of our Popish countrymen. Surely it is
high time that the wisdom and zeal of the churches should be
brought to bear upon this most important but difficult department
of Christian usefulness; it is time that the subject of a Protestant
mission for the conversion of Papists were occupying the thoughts
and the consultations of Christ's people amongst us. I cannot
now enter upon the consideration of this important subject, but
would only take the liberty of pressing it upon the serious and
POPERY.
117
solemn attention of my fathers and brethren, in the hope that, at
no distant period, measures may be devised for bringing Protes-
tant truth, as based upon the authority of God in his Word, to
bear more directly and extensively upon the understandings and
consciences of the whole of our Popish fellow-countrymen, who
are living, at present, in the darkness of "the valley of the
shadow of death."
Let me now, in drawing to a conclusion, endeavour to impress
upon you the conviction that scriptural efforts for checking the
growth of Popery, and for diffusing Protestant truth, are in full
harmony with the spirit and objects of the Evangelical Alliance;
and that it may be most reasonably expected that this Alliance
should do much, more or less directly, for the attainment of these
ends. So long as so large an amount of diversity of opinion sub-
sists among the members of this Alliance, our practical operations,
with the exception of our great primary object of promoting Chris-
tian love and union-in itself a great work, and one which has
been to a considerable extent effected-must, from the necessity
of the case, partake very much of an anti character; that is, they
must be directed principally against certain things which we all
desire to see brought to an end-against prevailing irreligion,
against infidelity, against Sabbath desecration, against Popery.
The necessity of the Protestant churches uniting and combining
for mutual protection against reviving and encroaching Popery,
was put forth at the commencement of our proceedings as one of
the reasons why the Alliance was instituted. And God, in his
providence, seems of late to have been indicating that this object
should not have been so long overlooked, or, at least, that it should
not now any longer be neglected. A friendly and harmonious
combination of the members of different Protestant churches is the
best vantage ground from which Popery can be assailed-nay,
forms of itself one of the most effective weapons that can be
directed against it. There are some of the most plausible sophistries
of Popery which can be successfully met and answered only upon
the ground of the principles on which the Evangelical Alliance is
based; and there are some of the most effective practical considera-
tions that usually tell in favour of Popery, to which the existence
and constitution of the Evangelical Alliance afford the best and
most satisfactory reply. The sophistries by which Papists most
commonly entrap Protestants are certain notions about the unity
118
GREAT BRITAIN.
and authority of the Church, which can be made to assume a con-
siderable degree of plausibility; and the only way in which these
sophistries can be disentangled and exposed, is by bringing out
scriptural views of the true nature of the Church of Christ, of its
true and necessary unity, and of the distinction between funda-
mentals and non-fundamentals in doctrine-a distinction, the
existence of which, as commonly explained by Protestant divines,
Papists altogether deny, though they cannot avoid admitting the
substance of it in a different form. When these subjects have been
expounded in a scriptural way, it is then easy to establish the
conclusion, that the scriptural unity of the Church does not neces-
sarily imply, as Papists allege, oneness of external ecclesiastical
communion, but that different communions, though differing in
some points of doctrine from each other, may be equally branches
or sections of the one true Church of Christ.
The same observations, in substance, apply to another very im-
portant and somewhat intricate question, that forms a standing
topic of controversial discussion with Papists, namely, the Protes-
tant doctrine of the sufficiency of the written Word as a rule of
faith, because, among other qualities, it possesses that of perspicuity
in all necessary or fundamental truths. In discussing with Papists *
the important subjects of the unity of the Church and the perspicuity
of Scripture, Protestants must have recourse to those great princi-
ples on which the Evangelical Alliance is based, and which, both
theoretically and practically, it embodies and exhibits; and it is
not possible, in discussing these points, to meet our opponents
upon any other footing, or to defend ourselves with any other
weapon.
There is no consideration which practically tells more with un-
thinking men in favour of Popery, than the variety of conflicting
sects into which Protestants are divided. Papists are fond of enu-
merating all the varieties of Protestant sects, representing them all
as so many different religions, and commonly putting in a dozen
or two which cannot be said to have any real existence. This is
rather apt to raise uncomfortable feelings of difficulty in the minds
of Protestants who have not reflected much upon the subject. The
answer to this fact, and to the argument which Papists base upon
it, is to be found in the proof, that the real differences among Pro-
testant churches are not by any means so great as Papists allege;
that there is a very large amount of agreement among them in all
POPERY.
119
matters of fundamental importance; that the differences which do
exist arise from the abuse, and not from the right use, of the Word
of God; and then, in connexion with all this, bringing in and
applying the views formerly referred to as to what is, or is not,
consistent with the scriptural unity of the Church of Christ. The
Protestant argument is thus complete and conclusive, as a matter
of speculative discussion, but it is fitted to be much more effective
when the substance of it is embodied in a visible and palpable
reality; that is, when there exists an Evangelical Alliance, in
which members of all the really important and influential sections
of Protestantism openly and explicitly profess their harmonious
concurrence in the fundamental doctrines of Christianity, in what
may be said to constitute the religion of Jesus, and to be, therefore,
the true note or mark of his Church—when they plainly love each
other for the truth's sake that is in them, and co-operate in pro-
moting the common salvation of their one Lord and Master.
is the grand, the conclusive answer to some of the most plausible
and effective allegations of the Romanists; and I have seldom lis-
tened to anything with more interest and delight than to the state-
ment made in this place on Saturday by a respected brother, to the
effect that this practical consideration was already telling upon the
minds of the Papists in Ireland, and opening their eyes to the false-
hood and unfairness of the representations they had been accus-
tomed to receive implicitly from their priests, as to the multitude
of religions that exist among Protestants, and the utter want of
anything like unity among those who had separated from the
Church of Rome.
This
Upon these grounds, which I have merely alluded to, having no
time to expound them, the Evangelical Alliance enjoys a peculiar
facility for contending effectively against the Romish apostasy,
and of course lies under peculiar obligations to promote this great
work. I would fain hope that this subject may henceforth occupy
a more prominent place in our proceedings, with the view of stir-
ring up ministers and churches, in their respective spheres, to a
faithful discharge of their duty in this matter; and I trust that
the Council of the Alliance will be instructed to take into imme-
diate consideration the important question as to what steps the
Alliance, as such, can or should directly adopt, with a view to
checking the progress of Popery, and promoting the emancipation
and conversion of Papists.
120
GREAT BRITAIN.
Permit me to state my strong conviction that, with a view to
this object, whether the Evangelical Alliance is to labour in it
more or less directly, it is indispensable that we retain our doc-
trinal basis in the whole substance of its integrity, as embodying
and exhibiting the harmony of our confessions. The idea of
comprehending in an alliance all persons of true piety, seems to
me to be Utopian and impracticable; and to aim at it would, I
fear, inevitably frustrate some of the leading objects for which we
are associated. I concede, of course, that there are men of true
Christian piety among the Society of Friends, but then, I concede
the same thing to the Church of Rome. To the Society of Friends
I can concede nothing more than this, and this concession is no
adequate ground for admitting them into the Evangelical Alliance,
unless we change, fundamentally, the character of our association,
and abandon wholly the prosecution of some of the most important
objects we profess to aim at. I, for one, cannot be a consenting
party to any such alteration in our constitution, as-not to advert,
at present, to other objections-would materially cripple us in
contending with the Papal apostasy, would strike us with moral
impotency in the presence of Christ's great adversary.
The divisions that arose in the Reformed churches, and the
bitter spirit of strife and contention to which these divisions gave
rise, were the chief causes that arrested the progress of Protestant-
ism, and have kept it stationary, if not retrograding, for two cen-
turies and a half. Let us offer the prayer, and cherish the hope,
that a larger measure of Christian love and union, exhibited by
the churches, and a larger amount of harmonious co-operation in
the common cause, may introduce a new and better era-may lead
to more sustained, effective, and successful efforts against the Man
of Sin-may issue in the infliction of a more deadly wound upon
the Beast, even than that which it received at the Reformation-and
may prepare the way for that fearful consummation of the destruc-
tion of the great apostasy, which may be expected to usher in the
glory of the latter days. And while we should be careful not to
underrate the strength and subtlety of our adversary, there is not
a little, even in the present aspect of matters, to inspire us with
good hope, through grace, and to encourage us to enter boldly into
the contest. The great apostasy, so long as it is allowed to exist,
will very materially affect the condition and the duty of the whole
Church of Christ on earth, and there is no position which the
POPERY.
121
churches can occupy with more safety and more honour than that
of open, unqualified, and uncompromising hostility to the great
enemy
of their Master. When occupying that position, they may
be confidently assured, that they are rendering acceptable service
to him whose they are, that he will make his grace sufficient for
them, and perfect his strength in their weakness-that he will
supply all their wants out of his own glorious fulness, and vouch-
safe to them largely the honour and the blessedness of contri-
buting to the advancement of his cause.
ON THE DESECRATION OF THE LORD'S DAY IN
GREAT BRITAIN.
BY THE REV. JOHN JORDAN,
VICAR OF ENSTONE, OXON.
It is a sad and melancholy proof of our fallen nature and corrup-
tion, that when mercies abound, we too frequently become unmind-
ful of them; and when we are in circumstances that should excite
our gratitude and praise, we are indifferent to the Author and
Giver of our blessings. So liable is man to this sin—for it is a
sin not to be grateful to our God for blessings vouchsafed-that
Moses, prescient of the evil, forewarns the people against it in a
special exhortation when he says, "Beware, lest when thou hast
eaten and art full, then thine heart be lifted up, and thou forget
the Lord thy God." It is to be feared that many of us, in our
own favoured land, need frequently a similar warning to remind
us of the manifold favours we enjoy, and to excite in us that spirit
of gratitude and praise that ought to prevail in our hearts towards
God. For, when we contrast ourselves with other countries, what
abounding mercies of providence and of grace have we unceasingly
to bear on our hearts, and to thank and glorify our God for! Such
a position have we occupied, throughout the whole revolutionary
period, that has now continued ever since 1792, that a late eminent
statesman, Mr Canning, speaking of the station maintained by
Britain amidst the turmoils of the nations, said, "that she was like
an earthly Providence, protecting and preserving all who fled to her
for succour." But how little have we felt and been grateful for
these sustaining mercies, which have so guarded us, that, while
others have experienced the rage and bent beneath the fury of the
political storms that have burst upon them, we have been preserved
in the midst of the overthrow, and the tempest has not come nigh
us! So, again, with regard to our religious blessings; we have
DESECRATION OF THE LORD'S DAY IN GREAT BRITAIN. 123
not religious toleration only, but religious liberty and religious
rights, well understood and recognised, and not tending to licen-
tiousness, but to the enjoyment of that true liberty where the
Spirit of the Lord is., Are we as thankful as we ought to be for
these, and may we not well search and see whether we are
deserving the continuance of those things by the gratitude we feel
for them? Or, again, are we as grateful as we ought to be for
the provision of spiritual bread supplied to our nation by the dis-
persion of the Bible throughout our land, forming at once the
main source of nourishment for our spiritual life, and our main
source of strength against the unhallowed aggressions of Popery,
and the stealthy underminings of infidelity? These are matters.
of self-examination, which we ought all to probe ourselves with,
in order that we may try whether we are sufficiently mindful of
the merciful dealings of our God, and adequately grateful to Him
for them. They are, however, introduced now to our contempla-
tion, as helping to awaken our reflections on another mercy, as
great as any of those already spoken of, but so common and
frequent by its weekly return, that for that very reason we are
liable to be heedless of it, and not as grateful in our hearts for it
as we ought to be. This weekly blessing is, as may well be
anticipated, that holy day of the Lord, which, like the sun that
illumines the hours through which he shines, gladdens and cheers,
with its hallowed rest and its serene sanctification, all the days
appointed unto man to labour in. On every other day it is
ordained to him to go forth to his work and to his labour until the
evening; but on this day, the Sabbath of the Lord, the day of
mercy made for man, the day on which the very slave may feel him-
self the Lord's freedman, the day of holy convocation, of spiritual
exercises, and of happy communion in the courts of the Lord;
on this peaceful and heaven-anticipating day, the believer learns
to know himself as not a mere creature of time, but an heir of
immortality, training himself here for occupation in the realms
above, and learning to do God's will upon earth as it is done in
heaven. Are we, then, sufficiently mindful of, grateful for, and
jealous regarding this holy institution? Do we, conscious of its
value, enjoy it rightly, wisely, and fully? Are we guarding it
against encroachments, and protecting it from aggressions as we
ought? We are not like the nations around us, who have yet to
win for themselves the Sabbath-day, and to recover it from the
corruptions that obscure its grace and glory; but we have to
124
GREAT BRITAIN,
4
defend it from mutilation, and from those practices which desecrate
its acknowledged sanctity and virtue. Are we, then, alive to
this our peculiar work? In other words, are we ourselves so
appreciating the Sabbath, so enjoying the Sabbath, so conscious of
the Sabbath's blessing to our race, that we are grateful to God for
this his common weekly mercy conferred upon us, and ready,
therefore, to defend it from invasion, to preserve its sanctity, and
to extend its blessedness and grace to all who are as yet unmind-
ful of, or indifferent to, the privileges that the Sabbath-keeper
enjoys? This is the way in which to test our gratitude and
faithfulness to the Lord of the Sabbath, and this is the special
subject for examination and reflection that this Assembly is now
to entertain.
In order to understand rightly the position which the Evangeli-
cal Alliance occupies in regard to the Sabbath question, and more
especially to Sabbath desecration, which is the proper subject of the
report I am charged to make to this Conference, it will be neces-
sary to revert to the peculiar circumstances that occasioned a matter
of such vast importance to religion to be placed in the station that
has been allotted to it in our constitution. When the fundamentals
of the Alliance were under discussion at the first Conference on
Christian union, at Liverpool, it was found that there was such
variety of opinion respecting the scriptural ground and authority on
which the Sabbath was to be based, that it was deemed prudent
and forbearing not to introduce it amongst the various topics that
form the doctrinal statement of our common faith, but to give it
place, instead, amongst the sundry objects for common action, with
respect to which we could safely combine, without attempting to
decide the precise terms upon which united operation should be
carried on. When the Alliance itself was formed by the Confer-
ence assembled in London in 1846, although the original doctrinal
basis was enlarged, these objects, amongst which Sabbath desecra-
tion was one, were still left in the same position, and were regarded
as matters on which there might be combined action amongst us.
Subsequently, when the British Organisation was formed, and
when that division of labour took place which appropriated these
several objects to different portions of the Organisation, that of Sab-
bath desecration was committed to the North-western Division, who
thereupon undertook to deal with it. It happened, however, that
amongst the members of the committee of that division, to whose
special care it was intrusted, there were such different views on the
DESECRATION OF THE LORD'S DAY.
125
theoretical, not the practical, part of the subject, that they effected
comparatively little; or rather, with justice it must be said, that
what was done was almost entirely due to the energy and zeal of
one member of the committee, Dr Crichton of Liverpool, who col-
lected, at some cost to himself, various statistics relating to that
town, and evidencing a fearful amount of Sabbath desecration by
the running of omnibuses, by steam and canal boats, by railways,
by the sale of intoxicating liquors, and even by the continuance
of ordinary weekly traffic, on the day of rest. While, however,
the matter thus comparatively hung in suspense in the North-
western Division, it was taken up again and again at our annual
Conferences, and highly encouraging resolutions were passed, shew-
ing that the Alliance, as a body, was fully alive to its responsibility
on this important point. Thus, in the Conference at Edinburgh,
in 1847, it was resolved-"That the Report of the North-western
Committee on the Lord's Day be referred back to that committee,
to prosecute the investigations suggested in the Report. That
this Conference cannot thus remit the subject to that committee
without expressing, with one heart and voice, their strong sense of
the duty devolving upon all Christian people to set their faces
against the desecration of the Lord's Day; believing, as they all
do, that the observance of that day is of Divine institution, and of
permanent obligation." Again, at the Intermediate Conference
held in London, in the month of October 1848, it was resolved—
"That this Conference, on consideration of the vast and growing
amount of Lord's-day desecration in this country, and the great
evil entailed on the country thereby, feel it a solemn and binding
duty to lift up their voice against this crying sin." Thus, how-
ever defective the Alliance may seem to have been in active
measures in this matter, it has borne a faithful testimony in its
Conferences, both in defence of the divinely appointed Sabbatic
institution, and against those unhappy causes of its desecration,
which, so fatally for the ruin of souls, abound amongst us.
A main difficulty that had been experienced, in carrying on
investigations into the extent and causes of Sabbath desecration,
was the want of funds for the purpose; and this was felt so strongly
by one member of the Alliance, Thomas Farmer, Esq., as affecting
not only the object now under consideration, but the other two also,
Popery and Infidelity, that he generously contributed the munifi-
cent donation of £300, to aid in promoting the investigations that
had been proposed to be carried on with regard to these three
126
GREAT BRITAIN.
objects. Others added to the fund thus originated, and already
some of the fruits of it have appeared, in valuable prize essays on
Infidelity, by working men, and in two highly meritorious prize
essays on Popery. With respect to Sabbath desecration, however,
it does not appear that, as yet, any results have issued, although it
is to be hoped that the North-western Division will have some
report to make to this Conference on the subject.
Having thus referred to such matters as are immediately con-
nected with our Alliance, it will be necessary to extend the sphere
of our reflections, and to inquire into the prevailing causes of
Sabbath desecration, and the remedies, if any, that have been or
that may be applied to them. The most glaring causes of this
sin are the licensed trade in spirits and other intoxicating liquors,
the regular and stated railway traffic, the refinement upon this of
very cheap excursion trains, and the increasing Government traffic
in letters. It is not easy to give accurate statistics upon any of
these several points, in consequence of the difficulty and often
expense of obtaining them. Those presented to us respecting
Liverpool, at a former conference, by Dr Crichton, were only
acquired by him at some cost. Although I have applied, in
various quarters, for similar accounts, I have been unable to
obtain any, particularly such as I desired to have, in order, if
possible, to contrast together the state of different localities, accord-
ing as the Sabbath was worse or better observed. In the absence
of such statements, however, there are certain notable and glaring
facts, that may tell as powerfully the extent of evil connected with
them, as the most careful detail. Gin-palaces and beer-shops are
of such frequent occurrence, as not to need computation; and
these are all of them appalling scenes of Sabbath desecration, and
of the most frightful demoralisation. The extent of regular and
stated railway traffic on the Sabbath in England may be judged
of from the fact, that the ordinary railway books give the times
of starting of at least 1350 long and short trains, besides that of
their setting down and taking up at a very great number of inter-
mediate stations. Without hazarding a computation as to the
numbers thus carried to and fro, and without mentioning the
effects of the excursion trains that run in addition to the ordinary
Sabbath trains, there is enough to shew the amount of temptation
to the public, and of compulsion on the railway servants, thus to
desecrate the holy day of rest.
Out of all the English railways of which time-tables are given,
DESECRATION OF THE LORD'S DAY.
127
that of York and Knaresborough has the honourable notice of
"No Sunday Trains." In Wales, the Llanelly and Llandillo
line; and in Scotland, the Glasgow, Paisley, and Greenock line,
have the same notice; but these are the only railways thus
worthily distinguished in the books. Even the railways in Scot-
land have caught the infection from England, and have, too many
of them, their regular Sunday columns, while in Ireland, as might
be anticipated, the evil is no less. But even the books themselves
are no certain proof of the extent of railway Sabbath desecration;
for the police reports of the metropolis, and numerous correspon-
dents of the public press, tell us of trains started far more frequently
even than they are mentioned in the tables, and at such perilous
proximity that the lives of the passengers are jeoparded by the
risk of collisions. So again, the books fail to tell of the vastly
increasing numbers of cheap excursion trains, that run to a distance
from London and back again on the Sabbath-as to Bath, Bristol,
Brighton, and other towns. In fact, so largely has this system
increased, and so utterly improbable is it that railway companies
should work without profit, that it may well be feared whether
the Sabbath traffic may not eventually prove some of the most
profitable to the proprietors, while it will be the most destructive
and ruinous to the religion and morality of the land. Then, again,
there is the Government traffic in letters on the Sabbath, which,
though limited at present, yet cannot but increase; and, having
surmounted the barrier of principle, cannot fail eventually to
encourage and strengthen itself in its own wrong-doing.
Thus I have brought all these together, and included them in
one category, because they are all guilty of the same offence, are
all chargeable with the same sin-" the hasting to be rich," and
are all, therefore, justly amenable to the condemnation, and should
be dealt with upon the same principle. It is a maxim of British
law, that Sunday is a dies non, and the statutes of the realm forbid
all ordinary occupations on the day, which is thus conserved for
purposes of religion and morality. It may, then, justly be de-
manded, upon what plea it is that intoxicating drinks, which are
neither perishable in their nature, nor necessaries of life, are allowed
to be trafficked in on the holy day of rest? Why, again, are rail-
way proprietors to be permitted to traffic on the Sabbath, when
all other persons are restrained from occupying themselves in their
customary employments? And, more than all, why should the
Government, which ought to be an example of submission to the
128
GREAT BRITAIN.
laws, in order to maintain its own authority, carry on and endeavour
to extend its traffic in letters on the Sabbath-day, and employ, as
it does, such an immense number of labourers throughout the country
in the delivery of letters, when all other labourers are restricted
from their ordinary occupations? These are questions that may
justly be asked, because they lead to most natural reflections and
obvious conclusions, and seem to echo their own answer, and, from
the faithfulness of their demands, to supply the just condemnation
of the matters thus questioned. It is sheer inconsistency thus to
act in defiance of such just laws as those that protect the Sabbath,
and it is but contradiction to condemn one species of traffic and to
encourage and abet others. But it is, in all these cases, the work
of Mammon. The god of this world blinds the eyes of his willing
votaries. And now, as of old in the apostle's day, "the love of
money is the root of all evil: which while some covet after, they
err from the faith, and pierce themselves through with many sor-
rows." Nor has one railway company at least hesitated to justify
its Sabbath labour upon this very plea; for the Great Western
Railway Company, in reply to a remonstrance from the Bristol
clergy, defend their conduct on the ground of its being "beneficial
to the company, and conducive to the welfare of the trading and
poorer classes"-thus making these last the stalking-horses for
their own delinquencies, and enriching themselves by the moral
degradation, and even wasteful extravagance, of the classes they
profess to care for. How justly does the Report of the Bath Asso-
ciation observe thus upon this very point:-"When we are told
that the social and moral' benefit of a nine hours' journey of 240
miles, in a close carriage, with the 'relaxation,' at its terminus, of
a crowded tavern or public-house, is 'calculated to promote a better
observance of the Sabbath,' and to encourage many to go to church
in the country, who, while in London, never quitted their rooms to
attend Divine service, we cannot but recognise another, and most
pregnant proof of the folly and danger of making the command of
God subservient to the assumed interests of man, instructed as we
are by unerring truth, that while his word giveth light and under-
standing unto the simple, self-interest 'blinds the eyes of the wise,
and perverts the words of the righteous."
I am well aware that there are those among us who question
altogether the expediency of legislative enactments in defence of
the Sabbath, as though it were trusting to an arm of flesh, rather
than to the Spirit and power of the grace of God. Nor do I wonder
DESECRATION OF THE LORD'S DAY.
129
at this, when I remember the iniquity they have at times been
guilty of, as when James I. and Charles I., both in succession, by
royal proclamation, set forth the "Book of Sports," and commanded
their subjects to profane the Lord's Day. For although it may be
alleged, in reply to this, that in the subsequent reign of Charles II.
it was attempted by the law to enforce Sabbath observance, and
to compel attendance at the house of God, I, for one, should be
prepared to say, on behalf of the Sabbath, with respect to both
those provisions, "Neither bless it at all, nor curse it at all." Yet
I cannot but think, that at least we may claim this of the laws-
that they shall not themselves infringe the Sabbath, as they do, by
licensing the sale of intoxicating drinks, and protecting the traffic
in letters on the Sabbath; and that they shall throw their shield
over those who are unable to defend themselves; for certainly, if a
ten-hour bill was necessary to protect the bodily-enslaved workers
in our factories, a six-day bill is no less needed, to set free the body
and soul-enslaved labourers employed throughout our many thou-
sand miles of railway. Beyond this, I would not have the laws go;
nor can I conceive a greater folly than that of a compulsory ob-
servance of the Sabbath, and legally enforcing attendance upon the
service of God. It is like the well-intentioned but misguided zeal
of Darius, when he proclaimed, "I make a decree, that in every
dominion of my kingdom men tremble and fear before the God of
Daniel." But the Post-office is, as an institution, a mere creature
of the law, existing primarily for purposes of revenue, although,
under wise and admirable management, made capable of affording
great advantage to the nation. It ought, then, more than any
other institution, or any other commercial concern, to restrain its ope-
rations within legal bounds, and not to employ its legal parentage so
as to enable it to transgress the law. This was felt so strongly in the
case of money-orders, and the granting and payment of these on the
Sabbath was so manifestly and undeniably a commercial transac-
tion, that though commenced, it was immediately put down. But
the transmission of letters is quite as much so, and that which has
been aimed at by the Post-office has not been accommodation to
the public, who have never asked it, but an increase of revenue, by
an extension of its business, and consequent addition to its profits,
without any additional outlay. It is, indeed, lamentable to think
how unscrupulous men become, when an object of this kind is be-
fore them, and how, in their judgment, principle loses all its weight,
when poised against an increasing revenue. In the matter of the
I
130
GREAT BRITAIN.
Post-office, the Government, urged on by the railway companies,
who foresaw the application of the principle to themselves, if suffered
to prevail in the Post-office, has acted a most unworthy part. In
defiance of petitions from at least a million of the people, and of a
vote of the House of Commons fairly and honourably obtained, the
Government, by the side-wind of a commission of their own, frus-
trated all the exertions and just expectations of the friends of the
Sabbath, in the session of 1850; and, while professing to reduce
postal labour throughout the kingdom, have, in reality, increased
it. It is, however, a gratifying fact, and one that may well afford
encouragement to the friends of the Sabbath, that this metropolis
still refuses to allow, and thereby bears testimony against, the dese-
cration of the Lord's Day by a delivery of letters on it; and so long
as this example is maintained, so long may it be hoped that the
principle on which it is founded may be applied to the whole
kingdom, and all traffic in letters be everywhere relinquished.
In turning now to inquire what has been done, or is doing, to
check increasing desecration of the Lord's Day, I would remark,
that while our Alliance as a body has not effected much, we have
to rejoice in the exertions and success of one of our members, and
would hope that we are not arrogating too much as an association,
when we say, that as one member rejoiceth, all we the members
will rejoice with him. It need hardly be said that I allude to the
interesting and effective scheme of prize essays, originated by
John Henderson, Esq. of Park, and the very remarkable move-
ment amongst the working classes, in defence of their day of rest,
that he developed and so ably carried out. The results of that
movement are too well known to need much detail respecting it here,
and therefore it will suffice to say that it was the means of exer-
cising the talent, and testing the religious principles of the work-
ing classes to such an extent, that no less than 1045 essayists
competed for the prizes that were at first offered; that, of these, as
many as 103 received prizes for their compositions; and that, in
the judgment of one of the adjudicators, at least 600 of the essays
were worthy of appearing in print. The self-denying labours of
this gentleman, Robert Kettle, Esq., of Glasgow, as explained by
himself at a public meeting in that city, deserve to be remembered
and recorded; for when it is considered that, at the rate of five
essays a day, not always of the most legible character, it occupied
him 201 days, or between seven and eight months, and that this
was, in fact, the rate and measure of his labour of love, an estimate
DESECRATION OF THE LORD'S DAY.
131
at least of his work has been formed, although even that will
hardly enable us to appreciate its difficulties, anxieties, and mental
toil, since this vast number of essays had not only to be read and
examined, but their respective merits to be weighed and deter-
mined on, and a final judgment to be conclusively given. Of these
essays I have been able to collect the following statistics, which
cannot fail to be interesting, as proving the extent to which their
influence has gone. I would by no means have it understood that
I can give a full and complete account of the facts, but the best that
I have been able to glean. Of the whole number of essayists I am
unable to speak; but of 700, respecting whom I have details, 449
were resident in England, although it deserves to be noted that
many of these were Scotchmen, 225 were resident in Scotland,
18 in Ireland, 17 in Wales, 3 in Guernsey and Jersey.
towns it may be stated, that there were resident in London, 82;
Glasgow, 42; Edinburgh, 23; Birmingham, 21; Manchester, 10;
Leeds, 10; Aberdeen, 13; Sheffield, 9; Bradford, 9; Liverpool, 8;
Hull, 8; Galashiels, 6; Paisley, 6; Perth, 6; Bristol, 5; Cam-
bridge, 5; Oxford, 3. In fact, throughout the whole length and
breadth of Great Britain, from Caithness to Cornwall, in almost
every county and town, this competition of our working men was
known, and everywhere engaged their earnest and devout medita-
tions. Nearly two hundred different trades were to be found
amongst the competitors, and they were connected with almost
every known denomination of Christians. The following are some
of the chief divisions:
English Independents,
Wesleyan Methodists,
Church of England,
United Presbyterian Church,
Free Church of Scotland,
English Baptists,
Established Church of Scotland,
Scotch Independents,
Primitive Methodists,
111
90
76
74
65
63
39
20
14
Of
The number of essays that have been printed is as follows
The First Three Prize Essays,
Prize Essays in the "Charter,"
Do.
by Religious Tract Society,
Do.
by the Authors themselves,
Essays that did not obtain a prize,
Total printed,
3
27
6
13
10
59
2188
132
GREAT BRITAIN.
Amongst the essays written by working men, there appeared one
of a very interesting character, composed by the daughter of a
working gardener in Scotland, and published under the title of
"The Pearl of Days:" an essay that has met with so much
acceptance, that the thirty-eighth thousand of it, in an expensive
form, is now on sale; and 13,500 of cheaper editions have been
sold, so that the public have laid out, on this essay alone, at a
moderate computation, not less than £6000. In conformity with
the idea that had thus happily been originated by Mr Henderson,
and successfully worked out, similar enterprises have been engaged
in, and competitions for essays, upon the same plan, have been
carried on in different parts of the kingdom. In London, the
Thames Church Mission gave prizes for essays on the Sabbath by
working men, and the same has been done at Bath, Bristol,
Lancaster, York, and Sheffield, in England; at Caernarvon, in
Wales; and at Paisley, Girvan, Stranraer, Glasgow College, Ayr,
Stirling, and Kintyre, in Scotland. To sum up the results of this
movement in the most comprehensive manner we can, we will
endeavour to give an estimate of the number of copies of all these
essays that have been dispersed in one mode or another :-
First Three Prize Essays,
..
Pearl of Days"
Tract Society's Essays,
Essays in the - Charter,”
Hendersonian Testimony Essays,
Printed by the Authors themselves,
Essays written for Local Prizes,
"
•
195.250
50,000
179.000
115,500
10,000
36,000
24,000
609,750
The latest result of this essay movement is a highly interesting
circumstance, connected with the translation and publication of the
first three prize essays in the German language. In the sketch of
the author's life, prefixed to his essay by the writer who obtained
the third prize, he observes, Better society than that of my own
family, and good books, I desire not." This opinion, it appears,
had, in Switzerland, occasioned very considerable discussion amongst
those who profess to be the defenders of the Sabbath for the work-
ing classes, and they questioned, and demurred to, the statement of
a working man himself. The Rev. Alexander Beck of Lohn, in
the canton of Schaffhausen, in Switzerland, who had been em-
ployed in translating this essay, writes, in reference to the author's
view:-" Now, it is almost universally believed in our country,
DESECRATION OF THE LORD'S DAY.
133
that in Great Britain the Sunday is kept too anxiously; even
many pious people here are in this error. Several of my friends
said, some time ago, that it was almost impossible to working
people not to go to public-houses I mean, inns or taverns on Sun-
day, in order to get some refreshment by an honest conversation.
They alleged, that we ourselves, being clergymen, needed some-
times another society than that of our wives and children; man
was to converse with man. Now, we could enjoy these companies
during the week, but it was impossible to workmen; and, there-
fore. it would be an act of injustice to forbid them to seek such
companies on the Lord's Day. To this I answered as much as I
could; but I sincerely avow, that, though I did not at all agree
with them, yet I am unable to tell them how a working man, who
is obliged to spend six days in hard labour, can enjoy the society
of his friends, without sacrificing a part of the day of holy rest.
Therefore, I resolved to do what Mr Henderson has done-viz., to
appeal to a number of the working classes in your country, and as
Mr Farquhar, who has become very dear to me by his most able
essay, has expressed himself in the manner above-mentioned, it was
him to whom I wrote a letter, which you will find here enclosed."
Acting upon the idea here suggested, of appealing not to one work-
ing man only, but to a number of them, about a hundred circulars
were addressed to as many of the Sabbath essayists, inviting them
to give their testimony upon the point controverted; to which there
have been received twenty-six answers, five letters have been
returned as unable to find the persons to whom they were addressed,
and one had the notification that the individual was dead. Of the
twenty-six answers, some are exceedingly instructive and satisfac-
tory, and serve to shew how deeply those men are still interested
in the Sabbath cause, and how well they comprehend. appreciate,
and enjoy the blessed and benign purposes for which the holy day
was ordained of God. It is worthy of consideration, whether they
might not form a small tract, bearing a very important testimony
on this particular point of the Sabbath question.
The interest that has been thus excited amongst our working
men in detence of their day of rest, has been the occasion of
originating amongst them permanent institutions for the main-
tenance of the same holy cause, and Working Men's Sabbath
Protection Societies or Associations have been established at
Sunderland, Newcastle-upon-Tyne, and Glasgow. A very pleas-
ing fact, connected with the Glasgow Association, will shew the
134
GREAT BRITAIN.
interest taken by our working men in the condition of their
brethren on the continent of Europe, and their desire to insure to
them the blessings that they themselves enjoy. When M. de
Montalembert presented to the National Assembly of France a
report from a Committee on Sabbath Observance, appointed at the
instance of M. Olivier, and addressed the Assembly with his well-
known eloquence on the subject, the members of the Glasgow
Working Men's Sabbath Association addressed to him a con-
gratulatory letter, and received from him, in reply, the assurance
that "he was most deeply gratified by this mark of the approba-
tion and sympathy of the Association for his feeble efforts in the
cause the respect of the Divine law," and that "he perfectly
agreed with the noble and pious feelings expressed in the letter,
which had been translated into the French religious papers, and
which had given great satisfaction to all good Christians." In
contrast with the example of the Glasgow Working Men's Asso-
ciation, it is impossible not to remark upon the conduct of our
metropolitan municipal authorities, on the occasion of their recent
visit to Paris, when they suffered themselves, upon the principle
alleged by the Times, of doing at Rome what those of Rome do,
to assist at Versailles at the display of waterworks, and the conse-
quent desecration of the Sabbath thereby. It is the more to be
regretted that they should have done so, because the Royal Com-
mission in England, by at once and entirely refusing to entertain
the idea of opening the Exhibition to foreigners on the Sabbath,
had given their strong precedent to the contrary. It is still the
more to be regretted, because, to their honour be it spoken, the
Peace Society, when in Paris in a former year, declined a similar
invitation for the Sabbath, and had their scruples so respected,
that the waters were ordered to play on a week-day for them. At
the same time, there is cause for gratitude in the fact, that there
were some who accompanied the Commission and the City authori-
ties to Paris, so faithful to the Sabbath and to themselves, that
they denied themselves the gratification they could on another
day have enjoyed-though doubtless, by their denial, they acquired
for themselves the still higher enjoyment of preserving a conscience
void of offence both before God and man.
Besides the Working Men's Sabbath Protection Associations
already spoken of, it is but proper, in a report of this kind, to men-
tion the names, at least, of other influential societies labouring in
this cause, and which are so well known as to require no further
DESECRATION OF THE LORD'S DAY.
135
notice. Such are the Lord's-day Society in London, and the
Sabbath Alliance in Edinburgh, both of which institutions have
exerted themselves most faithfully in the work, and are still striving
energetically, as occasion offers, to effect greater good. With them
also deserves to be mentioned, the Bath Association for Promoting
the Due Observance of the Lord's Day, which succeeded in an
information against the Great Western Railway Company, in the
person of one of their porters, for exercising their ordinary worldly
calling on the Sabbath, contrary to the statute, and thereby estab-
lished the fact that the running of luggage-trains on the Lord's Day
is an offence against the laws of this Christian realm.
In concluding this imperfect report-imperfect, because of the
difficulty of obtaining detailed statistics for it-it may be permitted
me to remind the Conference, that at this time especially, when
Sabbath desecration has greatly increased in the various ways and
from the various causes already referred to, it seems to be our
clear and manifest duty, not to suffer this occasion to pass without
placing upon record a faithful testimony respecting this abounding
sin; and although we may not be able ourselves, as an Alliance, to
do much, yet we may, by the principles we profess, and by the
profession we make, stimulate and encourage others to help in
staying the progress of this evil.
ON THE GENERAL STATE AND PROSPECTS OF
CHRISTIANITY IN GREAT BRITAIN.
BY THE REV. T. R. BIRKS, M.A.,
RECTOR OF KELSHALL, HERTS, AND LATE FELLOW OF TRINITY COLLEGE, CAMBRIDGE.
statesman.
THE subject I have been invited to bring before the Alliance, and
the brethren who are here assembled, is "Christianity in Great
Britain, as Externally Professed, and in its Spiritual Influence."
Such a topic may form a suitable introduction to statistical reports,
but can hardly admit, from its very nature, of a statistical mode of
treatment. Spiritual influences are not to be weighed in the scales.
of the mechanician, and cannot be numbered by the census of the
Their operation is secret in its source, though the
effects are mighty and irresistible. They are like the wind, which
bloweth where it listeth, the electric currents that silently nurse
the thunderstorm, or the unseen ether which bears to us, on its
swift and subtle undulations, the light and gladness of heaven.
Even if the task were possible in itself, my own habits of thought,
and scanty leisure, since it was assigned me, would hinder me from
presenting a wide range of religious details, in a tabular and nume-
rical form. I should have resigned the paper, if such were its object,
into other hands. But I have been led to understand that it
seemed desirable to preface other papers, more directly statistical,
by a general view of the religious condition of our country, in the
present state of orthodox churches, their relations to each other,
and the general influence of the gospel throughout the land.
In attempting such a task, I have to entreat, on the part of the
Christian fathers and brethren here assembled, a double measure
of kind forbearance. No one but the great Searcher of hearts can
pronounce, without the risk of serious error, on the religious state
of a whole nation before God; that is, on the presence or absence,
the growth or decay, the manifold phases and varieties of true
CHRISTIANITY, ITS STATE AND PROSPECTS.
137
piety, in millions of his fellow-men. The subject must also, if
treated honestly, involve some allusion to various topics on which
real Christians, and the members of the Alliance, are divided
among themselves. It might almost be said to me, at the com-
mencement Incedis per ignes, suppositos cineri doloso. The vol-
canic ashes of smouldering controversies lie at every step beneath
my feet. But we have learned, I trust, in this Alliance, amidst all
our ignorance and infirmities, to understand one another, to bear
with each other, to love one another. My sincere aim will be to
state my own convictions with modesty, respecting the Church of
Christ in our land, from a point of view as impartial and compre-
hensive as I have been able to attain. I have earnestly sought to
read the past and the present, not by the torchlight of transitory
prejudices, but by the sunlight of the inspired prophecies in the
Word of God. Wherever personal bias or human infirmity may
have misled my judgment, I would entreat the brethren who may
differ from me to fulfil the law of Christ, by a candid construc-
tion and kind forbearance. I would beseech them humbly, by the
coming of the Lord Jesus, and our gathering together unto him,
to look upon each other in the light of that eternal union they
hope soon to enjoy; that they may catch glimpses of the wisdom
of their Lord in the whole course of his providence, and, even
while the standards of the tribes may be pitched somewhat apart,
amidst sandy wastes of strife and discord, may see the pillar of
cloud and fire like a glory in the midst of them, or moving onward
before them; and thus may say from the heart, "In Christ Jesus,
neither circumcision availeth anything, nor uncircumcision, but a
new creature. And as many as walk by this rule, peace be upon
them, and mercy, even upon the Israel of God!" May he bless the
remarks I shall offer, however imperfect, to the increase of Chris-
tian thoughtfulness, and the furtherance of truth and love.
I propose, first, to review briefly the religious history of our
country, that we may thus perceive more clearly the present state
and future prospects of British Christianity, whether as externally
professed, or in its saving influence upon the souls of men.
I. The present religious state of Great Britain is the result of
many causes, which have been at work ever since the time of the
Reformation.
Even in the Middle Ages, religion, in the wider sense of the term,
had great influence on the national mind of England. There was
the deep and strong instinct of reverence to an unseen power. The
138
GREAT BRITAIN.
fear of judgment to come was almost universal. Various usages,
which implied a sense of religious duty, entered into all the associ-
ations of daily life. In this sense, Christianity had perhaps a wider
influence, than in the present day, over the mass of the British people.
But it was Christianity only in name. In reality, it was a revived
heathenism of idolatrous services, or the Judaism of self-righteous
pride of human ceremonies and vain traditions.
True Christianity is of a higher kind. It is the religion of re-
generate hearts. It is the communion of pardoned sinners, in filial
confidence, with their heavenly Father, to whom they are reconciled
by the blood of Jesus, while they travel onward, in humility and
hope, to their glorious resurrection. Its fruits will be a glowing
love to the Saviour, delight in his pleasant and holy service,
and sincere and fervent charity to all our fellow-men. It is beau-
tifully summed up in these words of the great apostle
"The
grace of God, which bringeth salvation, hath appeared to all men,
teaching us, that, denying ungodliness and worldly lusts, we should
live soberly, righteously, and godly, in this present world; looking
for that blessed hope, and the glorious appearing of our great God
and Saviour, Jesus Christ; who gave himself for us, that he might
redeem us from all iniquity, and purify unto himself a peculiar
people, zealous of good works."
This true religion of gospel grace had its first main revival
in Britain at the time of the Reformation. That mighty change,
prefigured in prophecy by the descent of the mighty Angel,
with the rainbow of the covenant around his head, to reclaim im-
penitent Christendom from its gross idolatries, rapidly spread its
light from Germany to our own island. The feeble remnants of
the true Church were animated with new life, and the testimony to
the gospel had a sudden and marvellous resurrection. A powerful
counterpoise to the mighty influence of the Papacy began to be
formed, and emboldened Henry to venture on an open breach with
the court of Rome. The separation, which in him was chiefly one
of pride and passion, though contending against pride still more ram-
pant, and passion still more unbridled, became, in his son, a move-
ment of deep and heartfelt piety, and in his daughter Elizabeth,
one of intellectual conviction and far-seeing policy. But all these
motives together would scarcely have enabled them to break the
iron yoke of the Roman See, if new truths, from the open Bible,
had not swept, like a mighty wind, over the heart-strings of the
nation. Not only Tyndale, and Fryth, and Coverdale, and Latimer,
CHRISTIANITY, ITS STATE AND PROSPECTS.
139
and Hooper, and Cranmer, and Ridley, and Bradford, and Sanders,
but tens of thousands unknown to fame-
"whose ashes flew,
No marble tells us whither"-
had begun to taste the glorious liberty wherewith Christ makes
his people free. The candle of gospel truth was lit at the flames
of the martyrs; and though it may sometimes have flickered in
the socket, their dying hope has been verified among us, and it has
never gone out to the present day.
From this period the Church of England, as a Reformed, Pro-
testant, and National Church, had its birth. A powerful and
lasting school of religious thought and feeling began, which is still
represented, with some slight changes, by the Evangelical Church-
men of our own days. A true estimate of its defects and excel-
lencies, if our various and opposite prejudices allowed us to attain
it, would help us greatly to a just view of our actual position; since
it probably still numbers under its standard the largest body of true
believers within the British islands, and one of the most important,
from their national and social position, within the compass of the
whole Christian world.
The main features of the Reformation, in England and on the
Continent, were a testimony for the pure worship of God against
Christian idolatry, and for simple faith in Christ and his atoning
sacrifice against the self-righteous inventions and traditions of men.
But special circumstances in our island gave a further character to
the movement. Our king and parliament early took the lead in
separation from the Church of Rome. The protest thus assumed,
from the first, a national character. The idea was received and
acted upon, that nations owe a collective and public allegiance to
Christ. Hence, the whole strength of real piety in the land was
directed, first, to the object of purifying the national faith and wor-
ship; so that the doctrines of grace, in a creed nationally owned,
and the exclusive worship of the Father, the Son, and the Holy
Spirit, in a simple and solemn ritual, might be openly inscribed on
the national banner of England, which had been defiled till then
with all the will-worship, wafer-worship, and false doctrine of the
Church of Rome.
From these distinctive features in this first stage of Britain's
religious awakening, our country became, in an eminent degree, the
political bulwark of the Reformation. As the false religion of the
Papacy was inextricably linked with a vast political usurpation,
140
GREAT BRITAIN.
so also the testimony to the gospel, among the English Reformers,
was mixed with a strong patriotic feeling of national independence.
The conflict was not simply between two adverse creeds, but be-
tween two rival states; and the bull of Pius V. was a formal
declaration of war, by the Papacy, against a protesting kingdom,
which it still claimed as a province of its own universal empire.
The religious struggle first revealed itself brightly in the fires of
Smithfield; it continued in the solemn mourning of the British
court for the Bartholomew massacre; while medals were struck,
and Te Deums were sung at Rome, to celebrate the barbarous
triumph; and it issued soon in the rising of a queen, her fleets, her
armies, and her people, to repel the fierce aggression of their enemy,
when the counter-medal was struck-Efflavit Deus, et dissipantur-
and the invincible Armada was wrecked on our shores.
From this historical source, the religion of Evangelical Church-
men inherits, perhaps, alike both its strength and its weakness.
Its strength consists, I believe, in the firm hold, as an objective
creed, on the truths developed in the earliest councils of the Church,
and on the doctrines of grace; in its love of order and instinct of
reverence in Divine worship; in its strong sense of historical unity
with the Church of early times; in its faith in Christ, as the Lord
of all providence, and the true King of nations. From this foun-
tain proceeds, also, a deep yearning after national unity, a high
standard of national duty, and a habitual and enlarged recogni-
tion of God's mercies, in the past deliverances and actual privileges
of our beloved land. Among its weaknesses, I conceive, are a
double tendency to national pride, and to selfish isolation from
foreign Christians; a frequent defect of individual life and freedom
of thought; an apprehension of Divine truth too traditional and
formal, and resting too much on human authority; a readiness to
sacrifice Christian liberty to barren and lifeless uniformity, and to
keep up the width and fulness of a national confession at the
expense of personal sincerity and truth; and last, but not least,
the frequent proneness to a secular and worldly tone of thought in
spiritual things. The light and the darkness have both received a
large development, and have borne the fruit of rich blessings, and of
a grievous curse, to our Church, our country, and to the whole world.
The Puritan movement, which began to gather strength under
the first James, and issued in the Revolution of 1688, was the
second main era of religious awakening. When the first love of
the Reformation began to decay, and the evil tendencies within
CHRISTIANITY, ITS STATE AND PROSPECTS.
141
the Reformed Establishment of Elizabeth disclosed themselves in
religious formality, secular profaneness, and ecclesiastical oppression,
the Spirit of God moved once more upon the turbid and unquiet
waters. A new religious movement, attended with a new religious
instinct, took place within the British churches. The objective
character of Christianity had been prominent in the Reformation,
as a pure faith and worship. Its social aspect was conspicuous in
the new movement. The name of Puritan, which soon fastened
on its disciples, expresses well its distinctive character, in its aim
at a pure communion of true believers. Hypocrisy and worldli-
ness, to a fearful extent, had nestled under the shadow of the
Reformed Establishment. The distinction between the true Church
and the world, so important to keep ever in view, so impossible to
exhibit fully on this side of heaven, was denied or forgotten. The
court, the centre of the national profession, was staind with
profligacy. The rulers of the Church, the official guardians of the
Protestant faith, lapsed towards Popery again. The Book of
Sports was issued, Sabbath-breaking enforced by law, and a broad
stream of open profaneness was rushing through the land. Then
the iron entered into the soul. The conscience of all pious Chris-
tians was revolted, their attachment to the Church was shaken,
and the cry arose for a second Reformation, that the communion
of saints might be a blessed reality, and not a hateful fiction.
When the struggle began, there can be little doubt that nearly all
the pious of the land were on the side of the movement. As it
went on and prospered, the stream widened, and grew more im-
pure. Opposite evils, of strife, confusion, fanaticism, and hypocrisy,
and a violent and bloodthirsty spirit, began to disclose themselves
in repulsive forms. The truly religious became divided in their
judgment, as they were more alive to past or to present evils.
After the Church and constitution had been overthrown, a short
season of military rule, even in the hands of professed champions
of liberty and religion, produced a general longing for the Restora-
tion. The pious fondly hoped that, while order and reverence
would be restored, freedom would have made some progress from
the lessons of experience; and a wise and temperate course would
probably have united nine-tenths of their number in a purified,
comprehensive, and tolerant Church of England. But opposite
counsels prevailed; and a second Bartholomew day, only less de-
plorable than the first, sealed for ages the sentence of violence
and guilt upon the Church of England, and of strife and discord
•
142
GREAT BRITAIN.
upon the Church of Christ. The vices of Charles and his court,
the severity of the rulers of the Church, the Popery and tyranny
of the second James, almost revived the desire for a republic again.
The Revolution restored the balance between two extremes which
experience had proved to be almost equally dangerous. Of the
true Church of Christ, a large portion, in its love of order and
unity, retained its attachment to the Establishment, which was
settled more clearly than ever on a Protestant basis, by the Act of
Succession. But a large portion, which more fully represented the
Puritan movement, was permanently embodied in the Independent
and Baptist communities, and in the Scotch Secessions; while a
public proof was given of the social power they had gained, and a
pledge secured to them of their hard-won liberty, in the Act of
Toleration.
This new school of religious thought, like the former, had its
positive and negative side. Its chief strength, I conceive, lay in
a practical call to sincerity of Christian profession, and purity of
church communion, in contrast to formality and worldliness; and
in its desire of liberty for the individual conscience, as opposed
to a rigid uniformity of human creed and worship. Its weakness
was seen, I think, in a frequent tendency to narrow isolation of
thought, and to mere self-will, of which the natural result, sooner
or later, is doctrinal heresy. Each congregation of believers was
to be a real church, where the living communion of saints might
be felt and realised. In many cases, a
In many cases, a large measure of this
blessing was attained, and many souls were brought to Christ,
nursed in living faith, and prepared to be jewels in his crown for
ever. But the union of these congregations, as parts of one
mighty whole, though not entirely lost, was often greatly obscured.
The spiritual Jerusalem, from a vast and mighty temple, com-
pacted together of living stones, was in danger of being reduced
to a heap of unconnected and petty fragments. These little fel-
lowships of believers, without a common creed, or ritual, or
government, tended to lose sight of their intimate relation to the
whole family of God, and to the history of the Church in every
former generation. Wherever, in such a state of things, the
spiritual life, which alone held them together, began to decline,
there would be danger of a frequent recoil, from endless subdivi-
sions, into the shadowy, but magnificent and imposing unity, of the
Church of Rome.
The Revolution was followed, in all the British Churches, by a
CHRISTIANITY, ITS STATE AND PROSPECTS.
143
season of torpor and decay. The infidel movement which spread
over the Continent in the last century, began early in our own
island. Our Tolands, and Wollastons, and Bolingbrokes, were
pioneers to the unbelievers and rationalists of France and Ger-
many. A palsy seized on the religious life of Britain, in the
reaction from the bitter and furious contests of the previous
generation. Instead of a living faith in the Son of God,
there was a dry, defensive advocacy of Christianity. The clergy
sank very generally into a school of worldly moralists, or, as
Horsley styled them, apes of Epictetus. In the Scottish Church
a lifeless moderatism also prevailed; and while some of the dissent-
ing churches lapsed into heresy, the rest languished in contented
weakness, and the charge of Christ to preach the gospel to every
creature was almost universally forgotten.
The per-
In this time of grievous decay, the Spirit of God once again
visited his inheritance, and a third religious revival began. The
simple and apostolic fervour of Whitefield and the Wesleys came
like an electric shock upon this formal and lifeless age.
sonal and individual aspect of Christianity was now peculiarly
enforced and developed. The aim of the movement was not to
reform a corrupt creed and idolatrous worship-not to recast the
constitution and purify the discipline of existing churches-but to
bow the sinner's heart by the terrors of the law, and allure it by
the grace of the gospel; and thus to secure personal holiness, by a
direct conversion from sin and vanity to the service of the Re-
deemer. Its leaders arose within the bosom of the Establishment,
and retained to the last their personal attachment to it; but their
zeal led them soon to overpass the limits imposed by its laws or
its usages, and they preached the gospel indifferently in church or
chapel, or by the wayside. The new impulse was felt in England,
Scotland, Ireland, America, in the two Establishments, and among
the dissenting communities. But while the leaven worked power-
fully in all, the movement was distinct in its nature from those
which had preceded it. The stream of life parted, as it flowed
onward, and pursued its course in three different channels. The
old Reformation school of piety, within the Churches of England
and Scotland, and the Puritan school, in the Dissenting and Seces-
sion churches, received an increase of numbers and strength, and
were modified by the new element. Individual piety was more
insisted on, and questions of national testimony and of church
discipline were left more in the background on either side. But
144
GREAT BRITAIN.
the most marked and visible fruit of the new revival was the rise
of the Methodist body, among whom its main feature, as a direct
call to personal religion, received the fullest exhibition.
The Methodist Connexion, the fruit of this third revival, may be
viewed, in some respects, as mediating between the Puritan school
and that of the Reformation. Its leaders were Churchmen in
theory, and orthodox Dissenters in their actual position. Their
doctrinal views diverged from those of the Reformers and the Puri-
tans by a more cautious and limited statement of Divine grace, and
a more full and earnest enforcing of man's responsibility for accept-
ing or resisting the gospel. They dwelt less on a full objective
testimony to doctrinal truth, or a specific form of church order,
and laid the chief stress on personal convictions of sin, the direct
apprehension of the Saviour's love, and the inward work of Chris-
tian experience. The peculiar feature of their worship was the
strong excitement of religious feeling, and special proneness for the
cultivation of experimental religion.
This school of religious thought, like those which preceded it,
had peculiar defects and special excellencies. Its strength consisted
in the direct appeal to the conscience, for a personal sense of sin,
and a personal acceptance of mercy in the Saviour. What could
it profit, to hold up in words the noblest testimony to revealed
truth, or to have a church the most rigorously pure in its formal
constitution, if the soul were still dead in trespasses and sins?
Without personal piety in the members, national churches must
soon become an organised hypocrisy, and the strict communion of
the Independent or Baptist churches, a deceptive and repulsive
Pharisaism. Doctrine, however full and complete, and discipline,
however exact and scriptural in its forms, could avail nothing,
without real and vital godliness in the hearts of men. On this
great and simple truth rested the power and strength of the new
movement.
On the other hand, the stress laid almost exclusively at first.
on religious emotion contained the germ of serious evils, which
were not slow to appear. Much dross was soon mingled with the
fine gold of the Spirit of God. Deep feelings, without the guid-
ance of full objective truth, or the restraints of fixed and settled
order, may soon degenerate into false excitement and religious ex-
travagance. Even the secret work of the Spirit on the heart, if
unduly and unseasonably exposed to others, loses its delicate fra-
grance;
and the communion of saints, on their hidden conflicts and
CHRISTIANITY, ITS STATE AND PROSPECTS.
145
glorious hopes, when once mechanised, may sink into vulgar cant
and revolting hypocrisy. When church order is viewed as entirely
a matter of expediency, there is danger lest it should contract a
capricious and arbitrary character, and issue, whenever the spiritual
life decays, in a conflict between the love of power and the instinct
of self-will, with no ancient usage or clearly defined principle to
moderate between them. Even the habit of viewing religion as a
personal concern, when prominent and exclusive, may produce a
spiritual selfishness, most alien from the spirit of Christ. He who
cares for nothing else than his own salvation has not yet found the
way of life, and can have nothing of that noble and self-forgetting
faith which burned in the heart of prophets and apostles in the days
of old.
turn.
Evangelical Churchmen, orthodox Dissenters, and Wesleyan
Methodists, appear thus to have arisen from three distinct and suc-
cessive revivals of religion in Great Britain, and represent their
effects visibly in our own days. The unity, in all of them, is real
and substantial; the differences, though also real, are partial and
subordinate. Each school has its excellencies and its failings; each
may receive wisdom from the others, and may impart to them in its
Each had its origin from the quickening Spirit of God, and
has contracted impurity from the sin and infirmity of men. The
divine or objective character of the gospel as a witness for God,
its social character as a communion of believers, its personal
aspect as an inward experience of the heart, receives in each a
peculiar prominence. The first, in my view of it, aims the highest,
but sinks the farthest below its own ideal. The second, with less
grandeur, aims at greater reality, and, in some imperfect measure,
attains it. The third, less complete and comprehensive in theory,
is more intensely practical, and has thus been honoured as perhaps
the chief instrument of religious awakening among the poorer classes
of our country.
A fourth era of Providence now followed, in which these three
main schools of evangelical piety in England were partly fused
together, by their common obedience to Christ in one of his
plainest and most neglected commands. While the French Revo-
lution burst on the Continent like an earthquake, a new spirit of
missionary zeal was gradually awakened in all the British churches.
In this new impulse the words of our Lord were verified,
as to the order of the movement-the last was first, and the
K
146
GREAT BRITAIN.
first was last. The Wesleyan body, the latest in its origin,
was the earliest in the field, by its mission, in 1786, to Nova
Scotia. Next, in 1792, the first year of the French Republic,
the Baptist Society was founded, and their first mission set out
to India, about the time when the death of Louis had shrouded
all Europe with fear and gloom. The London Society was
formed in 1795. Its first mission to Tahiti set out the next
year, while Napoleon was laying the foundation of his colossal,
but transitory greatness, in the Italian campaigns, and has gained
far nobler and more enduring triumphs. The Scotch Society
followed in the same year. The Church Missionary Society, with
that powerful auxiliary of home and foreign missions, the Tract
Society, was formed in 1799. Its first missionaries were two
German brethren of the Lutheran Church, from the birthplace of
the Reformation. They set out to their perilous mission in West
Africa in 1804, the same year which crowned these new efforts
of Christian zeal by the birth of that noble and blessed institution,
the British and Foreign Bible Society. Millions of copies of the
Scriptures, in a hundred and fifty dialects, are the witnesses to its
activity, and prove it one of the mightiest helpers to the progress
of the gospel in these latter days.
Three successive stages may be distinguished in this missionary
era of the British churches. The first was one of infancy and
preparation, and lasted till the pacification of Europe. This
Benjamin, beloved of the Lord, was also a son of sorrow, and had
his birth amidst the death-pangs of trampled nations. During
this period the success was small, the contributions limited, and
the labourers very few. But experience had been gained, faith
had been largely exercised, and many posts of importance were
occupied on the frontiers of heathendom, in North America and
the West Indies, in West and South Africa-in North and South
India and Ceylon, in Tartary, in Burmah, at the gates of China,
in the Society and Friendly Islands, and even at our very anti-
podes, in New Zealand. A distinct society, for the conversion of
the Jews, had also been added, in 1809, to these various so-
cieties for missions to the heathen; and the Gospel Propagation
Society, a few years later, shared also in the same revival of
missionary zeal. The second stage, from the peace to the second
French Revolution, in 1830, was one of steady and rapid increase
in all these various societies, till they assumed a manly growth,
CHRISTIANITY, ITS STATE AND PROSPECTS.
147
and became a prominent feature of our national history. The
third period of twenty years, since 1830, has been one of partial
increase, but also of conflict and reaction. Political strife, super-
stitious tendencies, and infidel philosophy, have all troubled, more
or less, the British churches. A rapidly increasing population
have outgrown the means of grace, and Popery and infidelity have
striven to establish their ascendency over them. But there has
been a reaction of another kind. The zeal of Christians, nursed
by foreign missions, has returned to gaze on the movements nearer
home, and been stirred up to fresh efforts for diffusing the gospel
among the masses of the people, and providing the means of
knowledge and the ordinances of worship for the millions of our
own land. Experience of the evils of religious strife, and a sense of
the spiritual dangers of the Church of Christ, have increased the
instinctive longing for union among her divided followers; while
of late the political convulsions of the Continent have deepened
the conviction, that Christians should work while it is day, because
a night of sorrow and confusion may come, in which no man can
work.
II. This review of the past will help us to see clearly the present
condition of the British churches, in the state of each separate
body, in their relations to each other, to the nation, to foreign
brethren, and to the heathen world. On each of these topics I
would offer a few remarks, entreating forbearance for any uncon-
scious errors into which I may fall, or any bias of prejudice that
may, unknown to myself, lead my judgment astray.
1. The Church of England, from its influence and social stand-
ing, claims the first notice. There can be no doubt that evangelical
religion has received a vast extension within its pale during the
last sixty years. The sincere preachers of the gospel, who might
then be reckoned by tens or hundreds, are now reckoned by thou-
sands. The state of the Church Missionary, the Gospel Propa-
gation, and the Pastoral Aid Societies, is alone enough to prove
the great extension of active zeal among its members. The stream
has widened immensely in its progress; and the labours of love
emanating from this fountain embrace our home population-the
peasantry of Ireland-the churches of the Continent, especially
in France and Switzerland-the scattered people of Israel—the
colonies of our empire-and the heathen tribes in East and West
Africa, in North and South America, in India, the Punjab, Ceylon,
148
GREAT BRITAIN.
China, Loochoo, Borneo, and New Zealand. The harvest is indeed.
plenteous, and though the labourers are still few, their number
has increased twenty-fold since the opening of the century, fifty
years ago.
What is the reverse to this bright side of the picture? The
stream has widened, and it may be feared that it has grown shal-
lower also. The few evangelical clergy, who were faithful to the
truth in the middle of the last century, shone indeed as lights in our
evil world. Their faith was strong, their zeal intense; their piety
deep, self-denying, and simple. The power of the Spirit rested
eminently on their labours, and souls in great numbers were born
anew to God under their ministry. Such a measure of faith, and
such a degree of blessing, are now very rare. An evangelical pro-
fession has become more popular, but faith and zeal have too often
declined. When we compare ourselves with Venn and Milner,
and Fletcher and Newton, we have reason to be humbled at our
lower standard, and fainter impression of eternal things. Hence
the offence of the cross has greatly ceased; the Church is in danger
of being reckoned merely a powerful instrument for improving the
morals of society, and its higher aim forgotten, of preparing dying
and guilty sinners, through the blood of the Lamb, for a joyful
resurrection to eternal glory in the kingdom of God.
Again, the last twenty years have witnessed the growth of a
new spirit within the Established Church, directly opposed to the
evangelical principles of the Reformation. The two lines of
thought, by the confession of the leaders in the movement, are not
only diverging, but contrary. The design has been deliberately
formed, and steadily prosecuted, to unprotestantise the Church of
England. The loud assertion of exclusive privileges, conveyed by
apostolic succession to the clergy, so that they alone represent the
true Church of Christ in the land, blinded the eyes, for a time,
of the less discerning and spiritual even among evangelical
Churchmen, and made them rather countenance than discourage
the new movement, while the high-church party, to a great extent,
lent it their full and active support. Thus zealously encouraged
on the one side, and too feebly opposed by those who ought from
the first to have seen its danger, the little cloud overspread the
ecclesiastical firmament. And how has it repaid the unwise
tampering with its early progress by the disciples of the Reforma-
tion? By a vigorous effort to exclude them, first from one or two
CHRISTIANITY, ITS STATE AND PROSPECTS.
149
dioceses, and then from the very pale of the Establishment. About
a hundred of the clergy have openly deserted to the Church of
Rome;
and enough remain behind, tainted with the same prin-
ciples, and imbued with the same doctrines, to make the Church
of England like a camp divided against itself, where two parties,
representing the Middle Age and the Reformation, are in open and
almost deadly hostility one to the other.
To these dangers is added another from a different but closely
allied quarter. The external progress of Popery has been con-
siderable, and its main efforts are clearly directed against our
country, and eminently against the Established Church, as the
most formidable hindrance in its way. A diocesan rivalry has
already begun, and will perhaps be followed next by a parochial
conflict, and a systematic effort to supplant the Protestant faith by
a rival teaching in every parish and district of the land.
Rationalism is another danger to which the Church of England
has been latterly exposed. The spread of natural science, and the
increased intercourse with the Continent, have brought upon its
members a fiery ordeal of infidel speculations. The isolation of
thought to which our insular position has often led, and the quiet
acceptance of inherited opinions, are melting away before the
spirit of the age, and have left the minds of too many utterly con-
fused and unsettled, mistrustful of their old creed, and ready to
be carried about by every wind of doctrine. The faithful brethren
on the Continent have been earlier exposed to the danger, and a
healthy revival has begun in their case to succeed the first brunt
of temptation. Our conflicts with this enemy are still to come.
Neology, perhaps, not less than semi-popery, is likely soon to be
the chief temptation of the English clergy.
Yet amidst these evils and dangers there are grounds of hope.
The late secessions to Popery, and its open advances, have torn
the veil from many eyes, and shewn the need of a simpler and
more earnest adherence to the great truths of the Reformation,
Pious Churchmen are beginning to feel once more how much
nearer they are to pious Christians of other bodies, than to forma-
lists and semi-papists, though these may still bear the name of
Churchmen. The aggressions of Rome have increased the longing
for Protestant union. The troubles of the Continent, and the con-
dition of the masses at home, have impressed the minds of the
pious clergy and laity with a more humble, earnest, and practical
tone of thought. The need of spiritual revival within the Church
150
GREAT BRITAIN.
is deeply felt and plainly acknowledged. There has been also a
growing sympathy with our foreign brethren, and a greater readi-
ness to recognise faith and zeal, and the fruits of the Spirit, beyond
that enclosure of the Establishment which has been too often, with
not a few of its faithful and pious members, the practical boundary
of their own spiritual horizon.
2. The Irish branch of the United Church was a fearful
example, in former generations, of the corruption and worldliness
to which an establishment is exposed, even with a Protestant
creed, and pure formularies of worship. The last forty years have
witnessed a mighty change. From being the most lifeless and
corrupt, it has become, perhaps, the most faithful, zealous, and
simply evangelical portion, of the three national churches. At the
present hour it is making a great and effectual inroad on the super-
stitious darkness that surrounds it. There may be, even now,
many defects and evils within its pale; and its position may still
be deemed, perhaps, by many Christians, a great social anomaly.
The obloquy it has borne, partly from this cause, and still more
from the guilt of former generations, may have sometimes pro-
duced in its clergy a jealous and polemical spirit, a readiness to
impute the worst motives, when assaults were felt or thought to
be unjust, an estrangement of heart from all dissenting Christians,
and a point of view, in religious matters, too narrow, one-sided,
and confined. Till of late, there was also a very faint sense of the
obligation to spread the gospel among their Roman Catholic coun-
trymen, and too little faith in its Divine power to break through
the mighty barrier of superstitious prejudice, and recover Ireland
itself to the liberty of Christ. Within these few years, the
reproach has begun to be rolled away, and thousands are turning,
in consequence of the zealous labours of the Irish clergy, from
the idols of Rome to a simple and hearty faith in the Word of
God.
3. The Scotch Church, during the present century, has also
had a great revival. Its evangelical members, who had long been
a weak minority, rose gradually in numbers and influence, and the
zeal and eloquence of the lamented Chalmers had no little share,
under God, in producing this marked and manifest change. It
secured at length a majority in the General Assembly, and became
the governing power of the Established Kirk. Those well-known
discussions followed, on the right of patronage, which have issued
in the Free Church secession, with a noble testimony to the
CHRISTIANITY, ITS STATE AND PROSPECTS.
151
strength of conscientious conviction, and a grievous rent in the
visible Church. It is needless and unwise to dwell on events in
detail which are so notorious, and which are viewed so diversely
by different Christians. The result has been, that the Free Church
now comprises a large amount of simple, active, earnest piety,
united in a full profession of evangelical truth, and abounding in
works of love; while the Established Church, though sorely
drained of its former life's-blood, has in part, but still imperfectly,
repaired its loss, and contains, perhaps, more evangelical ministers
than the whole Establishment possessed at the opening of the
century. The bitterness of feeling which followed the Disruption
seems also to have subsided, though convictions may remain un-
altered on either side, and has passed into a zealous rivalry of bene-
volent activity. The earlier secessions have also received a new
impulse towards union. The full creed, the compact organisation,
and the northern energy of the Free Church, with its central posi-
tion between the Established churches and the older Dissenting
communities, have also fitted its members to advance the cause of
union on a larger scale; and they have thus been among the fore-
most and most effectual helpers in recent efforts to re-unite the
scattered tribes of the spiritual Israel.
4. The Congregational and Baptist bodies, the representatives
of the Puritan revival, have advanced greatly during the last
sixty years in number and social influence. Recovering soon from
the political fever which seized on many of them at the time of the
French Revolution, they devoted themselves to the work of home
and foreign missions; and, while they were prospered in their
labours abroad, and blessed with much usefulness at home, they
achieved, after several fruitless efforts, their restoration to political
power and social honour. Their outward prosperity, thus secured,
was not free from spiritual temptation. Many of them, conceiving
that the times were ripe for the full triumph of their ecclesiastical
principles, turned from the direct work of preaching Christ to sin-
ners, and devoted much of their strength to an earnest crusade
against the Established churches. The sincere motive, in most
cases, was a conviction that the fall of these would remove a hinder-
ance to the spread of true religion. But whether this conviction, or
other causes, had the chief share in the movement, it proved to be a
failure, and brought in its train very serious evils. One of these
was the alienation of pious Churchmen, who began to view Dissen-
ters indiscriminately with dislike and suspicion, as their open and
152
GREAT BRITAIN,
avowed enemies. This feeling prepared the way, within the Church
itself, for the success of the Tractarian movement. The Dissen-
ters, on the other hand-if a bystander may be an impartial judge—
compromised their simplicity of faith and spirituality of feeling, by
the worldly alliances into which they were led in the pursuit of
their new object. Their moral strength, as Christians, consisted
in the practical aim at a purer communion of saints than was prac-
tised, or perhaps attainable, in the national churches. But when
once they appeared, to unfriendly eyes, a school of agitators, joined
in league with Romanists, Unitarians, worldlings, and infidels, the
talisman of their strength was lost, and their influence began to
decline. The more spiritual among them at length saw and
deplored the change. They began to feel that the disestablish-
ment of the Church, however desirable they might still deem it in
its own nature, could only be safe or beneficial if it were brought
about by the altered convictions of pious Churchmen, and not by
the hand of open violence from the dissolute, the profane, and the
unbelieving, when all religion might be swept away in the general
ruin. The cause of spiritual religion and true liberty, they also
perceived, was betrayed and not advanced, by a hollow league, for
a temporary purpose, with the Papist and the infidel. Thus the
experience of evil brought with it largely, though not universally,
the return to a sounder as well as a gentler course. A yearning
arose among them once more for spiritual revival and Christian
union. A large body of pious and orthodox Dissenters have thus
been prepared to take part, not only in all direct efforts for the
spread of the gospel, and to resist Popery and infidelity, but also
in every sincere attempt to heal the breaches of Zion by mutual
forbearance, friendly conference, and brotherly love.
5. The Wesleyan body, for sixty years, have shared largely in
the common progress of the nation. Their labours have often been
greatly blessed among the poorer classes; and a higher standard
of education and refinement has been introduced among their mini-
sters, many of whom, in the early days of Methodism, had small
pretensions to scholarship or theological training. Along with this
extension of their body, and social elevation of its teachers, there
was also some danger of internal decay. Their neutral position
saved them, it is true, from many evils to which Churchmen and
Dissenters were alike exposed, in the conflicts that followed the
shock of the second French Revolution. They were neither tempted
to ally themselves with political Popery, nor yet to slide into eccle-
CHRISTIANITY, ITS STATE AND PROSPECTS.
153
siastical Popery, in recoiling from external dangers. But peace,
no less than conflict, has its perils. It was hard, amidst outward
prosperity, and growing influence and credit, to maintain the holy
standard of faith and practice which Fletcher and the two Wesleys
had set before their fathers. Possibly, without any violent fall,
there may have been some decline from their first love. There has,
at least, been enough, here as elsewhere, to teach lessons of humi-
lity and prayer, in the view of those manifold infirmities which are
shared by every branch of the Church of Christ. May the fires of
affliction be purifying in their influence, that this great community,
as its labours have been abundant, and its extension constant and
increasing, may have its spiritual life renewed; and that all its
members, along with other bodies of evangelical believers, may
shake off every scandal, and rise out of every difficulty, and strive
upward into the perfect unity of faith and love.
Such appears to be the origin and actual position of these main
divisions, which compose the evangelical Christianity of Great
Britain. What, then, is the present relation of these bodies to
each other? Strifes and jealousies have not ceased, but they have
been suspended or abated by the view of common dangers, and by
the recollection of their common faith in Christ and his Word. Each
of them seems awakening, in some measure, to the consciousness
of its own defects, and a partial recognition of some excellence
more conspicuous in its neighbours. Pious Churchmen, in general,
with a hearty love to the Established Church, feel that there is
much in it to regret and deplore-false teaching, lax discipline,
worldly conformity—and that a strong Popish party, whose views
of doctrine are adverse to the gospel, is still sheltered within its
bosom. The painful conflicts of late among the Wesleyans have
doubtless taught its members, in their turn, lessons of godly
jealousy and deep humility, and produced a readiness to inquire
whether this great offshoot of the Church of England has nothing
still to learn from the mother whose roof she has just left, or from
her sisters who left it earlier, and departed further from under its
shadow. Our Dissenting brethren, in many cases, feel strongly
the evils and dangers of endless separation in their churches,
and the need of more spiritual life and love, and possibly of
a more compact organisation, of more regard to precedent, and
less to momentary impulses, if they are to prevent their assem-
blies from sinking into mere debating societies, as one of them has
proposed to make them, and retain the dignity of solemn gather-
154
GREAT BRITAIN.
ings of the redeemed of the Lord, for acts of sacred and holy wor-
ship. While they retain a jealous attachment to what they account
their special privilege-religious liberty, many a secret sigh is
breathed among them, when they study the nature of evils which
appear in the dim horizon, for more of order and unity, of quiet,
simple faith in old truth, and holy reverence for Christian ordi-
nances. All parts of the army of the Lord have begun to feel their
own shortcomings and dangers, and are tending slowly, by the
pathway of humility, to a higher unity in the faith and knowledge
of the Son of God.
With these hopeful symptoms, which apply to many of the true
children of God, there are others less encouraging. The stream of
religion has grown wider, but has lost in depth, if not in purity
also. Believers are multiplied, but the tone of piety is often
lowered by the worldliness of our bustling age. The lust of the
eye and the pride of life have an insidious and fatal influence.
Our sense of God's presence is dim and feeble. Our worship is often
so customary and formal, that it can hardly be called the service of
the living God. Our spirits are so earthly, that we seldom rise to
the experience of the early Christians-to wait for the Son of God
from heaven. Amidst the countless details of religious activity in
churches, chapels, meetings, and societies, a blight of littleness
seems to pass over all the grandeur and the glory of eternal things.
Covetousness has fearfully spread through the Church, and thou-
sands have thereby made shipwreck of faith, and pierced themselves
through with many sorrows. We want a living faith, a glowing,
hearty, and generous love. Truth often sinks into a conflict of doubt-
ful opinions, and religion into a matter of sect and party names. The
inward life of the soul, communing with the Father of spirits, is
then exchanged for a busy diligence in outward labours, the form
without the power of godliness. Where, in these our days, is the
Lord God of Elijah? Where is the overwhelming sense of the
Divine presence, to abase our pride, rebuke our strife, still our
passions and jealousies, and lay our souls in the dust before the
footstool of Infinite Holiness? How little does our religion bear
the stamp of the great apostle, when he uttered that instructive
voice of adoring reverence-" Now, unto the King eternal, im-
mortal, invisible, the only wise God, be honour and glory for ever
and ever.
Amen."
What is the state of vital Christianity in the nation at large?
There are silent accessions to the faith, but no eminent measure of
CHRISTIANITY, ITS STATE AND PROSPECTS.
155
spiritual revival. The churches, to a great extent, languish in
drought; and the spiritual ploughmen cover their heads, because
the pastures are withered. The dews may still descend in silence
upon the Lord's heritage, but there are no abundant showers of
blessing. The means of grace are multiplied, though still very
unequal to the wants of the population; but we are not humbled,
as we ought to be, that the victories of grace are so few. Evils
are crowding in around us. Popery is organising its forces, to
kill and take possession of this favoured vineyard. Infidel publi-
cations are leavening the minds of tens of thousands in our great
towns, and spread through the land like an hourly pestilence.
New forms of delusion, such as Mormonism, have also swept away
tens of thousands from their nominal faith in the gospel. All
things incite us to earnest effort, mingled with deep confession of
guilt; for the sins of our churches are many, and our backslidings
have been increased.
III. Let us now glance at those duties which rest on British
Christians, from the providence of God in these past revivals, the
actual state of the world, and the solemn prospects that open before
us.
1. First, what is the voice which speaks to us, and especially
to evangelical Churchmen, from the tombs of the martyrs in the
days of the Reformation? More generally it says, " Cleave to the
pure written Word of God. Hold fast the worship of God alone,
in spirit and truth. Maintain the prerogatives of faith in Christ
against all the inventions of men."
More specially, I conceive it
also says, "Cherish your national testimony to the name of Christ.
Cleanse it from the dross of superstition and intolerance, but
maintain the boon itself as a sacred inheritance.'
>>
And here suffer me to explain, in a few words, the condition of
those Protestant Churchmen, who appear to me the historical re-
presentatives of the first revival of true religion, or of the British
Reformers. We are not blind to many evils in the past and
present state of the Church of England. We can see, perhaps,
not less clearly than others, the double evil to which national
churches are exposed, of increasing strife and jealousy by social
distinctions, and of lulling many into false peace, under a super-
ficial profession of Christianity. If this were all, no sordid motives,
we trust, would make us hesitate for a moment to yield to the
friendly advice so often given, and to cast ourselves down from an
unsafe elevation on the pinnacles of the national temple. Why,
156
GREAT BRITAIN.
then, do we cleave with fond attachment to a Church, in which we
own the presence of grave practical evils, and which many, whom
we honour for their sincere piety, are accustomed to load with re-
proach, as crippled, palsied, and degraded by union with the State?
Because, in spite of these reproaches, we conceive that a sacred
trust has been committed to us by the Lord; and that to surrender
it, without the plainest call of duty, would be treachery to Him.
While others may fix their eyes on dark shadows, that sleep
around the towers of our national Church, we fancy that we see
lofty pinnacles of truth above them, bathed in the pure light of
heaven; and even to get rid of these hateful shadows, we dare not
join in the cry of the sons of Edom, and say to the temple, where
our martyred fathers worshipped, "Down with it!-down with it,
even to the ground!" It may be hard, perhaps even impossible,
in the present imperfect state, fully to reconcile the duty of kings,
and princes, and rulers, to consecrate their power, their greatness,
their wealth, and their authority, to Christ our Lord, the Prince
of the kings of the earth, with the just claims of private conscience,
and the obligation to aim at purity and sincerity of church com-
munion. But we are persuaded that one duty is revealed as
plainly as the other; and that, although its maintenance may
involve difficulties and conflicts, and seem to interfere with the
fulfilment of other duties, also of high importance, its wilful
abandonment would be a grievous and fatal blow to the interests
of true religion. If there be one fact above others on the broad
face of history, which seems to us a blessed earnest of the coming
redemption, it is this: There is an empire which spans the world,
and rules over the antipodes, the foremost in the race of art and
science and material greatness, the home of peace, and laws, and
liberty, amidst the struggles of despotism and anarchy in other
lands. And this empire owns the dominion of Christ, and is a
public, though, alas! an inconsistent witness, against the claims of
Antichrist. Its sovereign, at her coronation, receives the Word of
God as the supreme law to which she vows allegiance, and lays
her honours and her greatness, by a solemn act, at the foot of the
Lord Jesus. In that land the palaces of commerce and industry
bear on their front the testimony-" The earth is the Lord's, and
the fulness thereof; the world, and all they that dwell therein."
When art and science have gathered their choicest treasures, and
all nations come to gaze on the unequalled spectacle, the sovereign
of that empire, before her assembled subjects, and strangers from
CHRISTIANITY, ITS STATE AND PROSPECTS.
157
every land, joins in a solemn thanksgiving for all these gifts of
civilisation to the God of heaven; so that Britain, like Tyre, and
by a more public profession, consecrates "her power to the Lord,
and her substance to the Lord of the whole earth."
We would say, then, to our brethren, Help us to sustain this
glorious standard, the public testimony of Britain to the kingdom
of God, and the power of Christ, in the sight of the whole world.
Reprove, if needful, the sins of the standard-bearers. Repair, if
necessary, the tatters of the standard; but let not Christ our
Lord cease to have a public, an open testimony borne to his
name and rightful authority, in the high places of the earth. Soon,
perhaps, when the conflict thickens around us, and the kingdoms
of the earth reel to and fro, because they have built on sands of
lawless self-will, and forsaken the rock of God's everlasting
covenant, the servants of God will forget their petty strifes about
the pay or the honour of the standard-bearers, and rally around
the glorious truth itself;-that our crucified Saviour is the true
fountain of all authority, and of all happiness and peace, to men,
to families, and to nations-the First and the Last in every part of
the wide range of human thought and action-the Lord of lords
and the King of kings.
What is the voice of Providence in the second great revival,
still addressed to all British Christians, but especially to the ortho-
dox Dissenters of our land? It is, as I humbly conceive, in one
word—“ Cultivate and maintain a living communion of true be-
lievers." To aim at this, however imperfectly, is our common
duty; but it is also your own more especial trust. If the boast of
superior liberty, or the fascinations of religious novelty, or the pursuit
of worldly alliances, seduce you from this one great object, the locks
of your strength will be shorn, and the moral strength of the Dis-
senting churches will be like a summer brook, and pass away. As
you honour Christ, he will honour you. The more simply and the
more earnestly you aim at a real fellowship in the glorious truths
of the gospel, and to stir each other's hearts with the dying love
of Christ and the hope of his coming, the brighter and the happier
will be your course, and the larger your share in all the privileges
and blessings of the universal family of God. Thus, too, your
hearts will be most powerfully drawn to all those who love the
Lord Jesus in sincerity, though trained in a different school of
thought and experience from your own, and love and peace will
abound more and more among the followers of the Lamb.
158
GREAT BRITAIN.
There is a further message, again, from the third revival, in the
last century, which is perhaps addressed more immediately to our
Wesleyan brethren, but in which all Christians, of every name,
have also their share. It says to us, as from the lips of Christ,
"Revive in your hearts a deeper and closer experience of the power
of godliness. Be not content with national professions, or solemn
forms of worship, or conimunions rigidly cleansed from grosser
scandals and transparent worldliness. Let each one keep his heart
with growing diligence, for out of it are the issues of life. Be not
satisfied with a name to live. Aim at earnestness in prayer, and
lively affections in praise, at unfeigned humility of heart, and grow-
ing resemblance to your Saviour." Alas! how much dross there is
still mingled with the gold of our Christian profession-how much
deadness in our worship, and infirmity and corruption in our lives!
We all need to aim at a higher standard, and to emulate the Leigh-
tons and Rutherfords, the Baxters and Howes and Henrys—the
Brainerds and Venns and Martyns-the Fletchers and Wesleys
of former times. There are now many lovely flowers, but how few
there are of goodly cedars in the garden of the Lord!
We need,
everywhere, a deeper sense of sin-more earnest desires for pardon
-more fervent longing after holiness-more lively assurance of
hope—and habitual preparation for the coming of the Lord. May
God pour out his Spirit upon us, that our weak faith and shallow
experience may be strengthened and deepened a thousand-fold!
There is a further voice of the Spirit to the churches, which
may be drawn from the history of the two last generations, and
now speaks to us more loudly than ever by the present aspect of
the heathen world. It says, in clearest accents, to Christians of every
name: "Cultivate a missionary spirit. Pray earnestly to the Lord
of the harvest for more labourers, and then send them forth into hist
harvest." Never were those words of Christ so emphatically true as
at this hour: "The field is the world." The continent of Europe, in
its darkest regions, long sealed against the gospel, Palestine, Egypt,
the whole continent of Africa, North and South America, India,
Burmah, China, Borneo, New Zealand, the isles of the immense
Pacific Ocean-all at the same moment, with loud cries of want,
invite our aid, and say to the Church of Christ, in England and
America, "Come over and help us." Shall we not respond to the
call of Providence? Shall we not rather say, when we think of
our national greatness, and the opportunities it affords us,
"Who
knoweth but thou art come to the kingdom for such a time as this?"
CHRISTIANITY, ITS STATE AND PROSPECTS.
159
The Christians of Britain and America, if God shall only maintain
in their hearts a strong love to Christ and to each other, and to the
perishing heathen, might now pierce deeper into the adverse ranks
of the powers of darkness than has ever been witnessed in the
history of the world. We may now hear the voice behind us,
"Speak to the children of Israel, that they go forward." The
post of honour in the missionary field seems given to us; but
the children of God, in every land, will share alike in the labour
and the triumph, until the first-fruits are followed by a glorious
harvest, and all the ends of the earth shall see the salvation of
the Lord.
Finally, The Word of God, and the signs of the times, have
a further voice to British Christians of every name, if the spiritual
influence of the gospel is to be revived in its early power. It
speaks to us in all the convulsions of states and kingdoms, and in
repeated warnings of the Divine Spirit-" Cultivate a heavenly
mind; keep the word of Christ's patience, and wait for the coming
of the Son of God." It is yet a little while, and He that shall
come, will come, and will not tarry. Let our strifes be hushed
into peace by the thought. There is one Lawgiver, who is able
to save and to destroy. The Judge standeth at the door; who can
tell how soon he may appear? Who are we, that, with the Word
of God in our hands, we should calculate upon centuries of peace-
ful progress, unbroken by the solemnities of the kingdom of glory?
There is a voice which speaks to us loudly, in almost every page
of the Divine oracles, and is reflected to us in thrilling and solemn
echoes by the troubles of Europe in these our days—“Let your
loins be girt about, and your lamps burning, and yourselves like
unto men that wait for their Lord, when he shall return from the
wedding, that when he knocketh they may open to him imme-
diately. Blessed are those servants whom their Lord, when he
cometh, shall find waiting. And if he come in the second watch,
or come in the third watch, and find them so, blessed are those
servants."
All these voices from heaven, various in themselves, agree in
one crowning message to the British churches, and call us to a
closer union of brotherly love. What have we not lost already
by our own sin? The voice of our brother's blood has cried
against us from the ground. How has the strength of the Church
been wasted by strife, and palsied by mutual jealousy! How
160
GREAT BRITAIN.
much have we cared for our own things, as men and as churches-
how little for the things of Christ! How dim has been our faith,
how cold our love, when Providence, with a voice of thunder, has
been summoning us to the battle-field against the powers of dark-
ness! Why should we not, by gazing more on the Man of
sorrows, have been moulded into the image of his perfect love?
And what are the fruits of our neglect? Millions, even in our
own country, still sitting in spiritual darkness, having no solid
hope, and without God in the world-Ireland, the prey of super-
stition, and the home of violence-colonies ready to relapse into
heathenism, or raising a parricidal hand against an unnatural
mother, that has neglected to feed them with the bread of life—
and a hundred and fifty millions of heathen fellow-subjects, who
look for it from our hands, but look for it in vain! O what a
noble prize has been set within our reach, and how little have we
hitherto done, through our strife and selfishness, to secure the
blessing!
We have indeed trespassed greatly against our God, and yet
there is still hope of recovery.
The onward progress may be
comparatively small, but now the preparation has been made, in
this very Alliance, for future and fuller triumphs of Christian love.
Old prejudices have been undermined-new sympathies have been
formed and ripened-new perceptions of defects and excellencies, of
excellencies abroad and defects at home-have grown up within the
hearts of Christians. There is no one, however sincere in his
preference for his own communion, who dares to view it as the
model of perfection-hardly any one who does not feel the duty of
aiming at a higher and purer standard. Like the sons of Israel,
we begin to feel that we are all brethren. We have each confessed
our sins before our true Brother, and been reconciled to him with
tears of joy; and now, while we travel home, as ransomed sinners,
to our heavenly Father, we catch his voice of love sounding in our
ears" See that ye fall not out by the way." From this day
forward, then, let us obey the voice of our Lord, his new com-
mandment, and see to it that we love one another with a pure
heart fervently. Let us labour to enter, even here, into the
deep and quiet rest of true-hearted love, and it will be our best
preparation to enter hereafter on the rest of glory. The state of
Britain, the wants of our foreign brethren, the convulsive throes
of Europe, the sepulchral gloom of death that still rests on the
CHRISTIANITY, ITS STATE AND PROSPECTS.
161
heathen world, nay, even the events of this year, and the striving
of natural men after a sublime unity, which only the gospel can
secure, all re-echo the same command, and carry it back with us to
our homes, accompanied with a delightful and awakening promise.
"Finally, brethren, farewell! Be perfect, be of one mind, love as
brethren, live in peace, and the God of love and peace shall be
with you." May the Lord himself hasten the fulfilment in his
time! *
L
FOREIGN MISSIONS.
BY THE REV. JOSEPH ANGUS, M.A.,
PRESIDENT AND THEOLOGICAL TUTOR OF THE BAPTIST COLLEGE, STEPNEY.
THE object of the following paper is to present a brief view of the
foreign labours of British Christians in the department of mis-
sions; and in aiming to attain this object, it is intended to give—
I. A brief historical sketch of the origin and progress of mis-
sionary societies in England.
II. A list of these societies, arranged according to their modes
of labour—translations, education, preaching; and according to
their fields of labour-our Colonies, the Continent, the Jews, and
the Heathen.
. III. A summary, under this twofold arrangement, of their
operations, and of the results.
To illustrate and explain these statements, a few remarks will
be made.
IV. On the progressive character of these labours, and of their
results.
And, in closing, it is intended to consider—
V. How far the labours of British churches are fairly propor-
tionate either to their ability or to the wants of those parts of the
world which justly look for religious instruction to Great Britain;
and,
VI. What prospect there is of enlarged effort and of greater suc-
cess in coming years.
The paper, it will be observed, is purely descriptive and histo-
rical. Its business is to state what we find. If, from the state-
ments made, any questions should spring up involving principles or
plans of operation, the writer will rejoice. Fifty years of labour in
FOREIGN MISSIONS.
163
this department can hardly have passed away without suggesting
topics of inquiry and remark. We want nothing newer than the
gospel, nothing mightier than the cross. But does the gospel
suffer no disadvantage from defective modes of presenting it? Is
the cross always so preached as that many believe? These and
similar questions are important. The time seems even to have
come to consider them; but it is no part of our present business;
and it may, perhaps, be deemed an advantage to have simply the
facts apart from all theory and discussions.
I. The missionary spirit of the Church of Christ in this country
is scarcely older than the present century. It is the characteristic
of our times. Partial and individual efforts had previously been
put forth, but they were partial. As early as the year 1676, our
countryman Boyle pressed upon the East India Company the duty
of promoting Christianity in the East, and devoted a considerable
part of his fortune to the work of translating the New Testament
into the Malay and Turkish tongues. In 1701 the Society for the
Propagation of the Gospel in Foreign Parts was incorporated by
William III. Three years later a similar society was formed and
incorporated in Scotland. Earlier still, the noble missionary
church of the United Brethren had commenced their work, pre-
paring versions of the sacred Scriptures in the Bohemian tongue;
and, in the days of Charles II., had received help from English
Protestants on the recommendation of Archbishop Sancroft. About
the middle of the eighteenth century, also (1769), Methodism had
shewn its true character as "Christianity in action," by sending
out labourers to America; and a little later (1786), Doctor Coke
was driven by stress of weather to Antigua, where he commenced
one of the most successful of modern missions. Nor were Chris-
tians in other nations less active. The Danish mission on the
Coromandel Coast, and the Dutch mission in Ceylon, gained
honours which their later history has not sustained; while, else-
where, the labours of Elliot and of the Brainerds had done much
to render missionary efforts fragrant throughout the whole Church.
These efforts, however, were all partial, being either confined to
our colonies, or maintained as incidental and exceptional labours
by portions only of the religious communities to which they
belonged. They do not seem to have sprung from the conviction
that the churches of Christ were constituted, and are charged, to
give the gospel to the world. This conviction has grown gradually
during the last sixty years, and few engagements can be more
164
GREAT BRITAIN.
instructive or more delightful than to review our labours during
that time.
to "
2. The missionary spirit itself seems to have originated, in
modern times, in the revivals in America and Scotland. Tidings
of the labours of Edwards and Whitfield excited great "search-
ings of heart" at Cambuslang, Kilsyth, and in the centre of
England. Towards the middle of the eighteenth century monthly
meetings began to be very generally held-to pray for the out-
pouring of the Spirit upon the Church and upon the world; first
(6 upon him that was thirsty," and then "upon the dry ground."
Prayer prompted the question whether Christians were not bound
use means for the conversion of the heathen" (see Carey's
Inquiry); and at Kettering, in October 1792, the first English
Missionary Society for the Propagation of the Gospel among the
Heathen, was formed. The catholic spirit of that first association
is delightfully clear; all sections of the Church of Christ aided it
more than once its committee voted a part of their funds to the
support of kindred institutions, and the reason assigned in the first
resolutions of the Society for taking a denominational name was,
that "in the present divided state of Christendom it seems that
each denomination, by exerting itself separately, is most likely to
accomplish the great end of a mission."
3. In rapid succession other societies were formed. In 1795
the London Missionary Society, having in its direction members
of several evangelical bodies; the Church Missionary Society in
1800; and the Wesleyan Missionary Society in 1817. The
multiplication and progress of these various societies, and others
of a kindred order, may be gathered from the fact, that last year
upwards of thirty societies were at work in this country, seeking
the evangelisation of nations beyond the bounds of the British
isles, and having an income devoted chiefly to this work of about
£500,000.
II. But these facts need to be examined in detail.
1. The efforts of these various societies may be classed according
to the modes of operation employed by them, or according to their
fields of labour. The aim of all is identical-it is to make known
among the nations "the unsearchable riches of Christ," to fulfil
the parting command of our blessed Lord, which bids us to
"preach the gospel to every creature." But this end is sought
by various means-by the translation of the Scriptures, and the
preparation of religious tracts and books; by scriptural education ;
FOREIGN MISSIONS.
165
and by the preaching of the gospel. In many cases these diver-
sified means are combined.
2. Or these efforts may be put forth among our countrymen in
the colonies; or on the continent of Europe; or among the Jews
in all nations; or among the heathen properly so called. In some
instances all these fields of labour are cultivated by the same
society; in others, different societies have been formed for each
field. According, therefore, to their WORK, we have Bible and tract
societies; educational institutions; and, lastly, missionary socie-
ties. Then, according to their FIELDS of labour, we have colonial
missions, continental missions, missions to the Jews, and missions
to the heathen.
3. The Bible societies of Great Britain are six:-The Society
for Promoting Christian Knowledge, formed 1698; the Naval and
Military Bible Society, 1780; the British and Foreign Bible
Society, 1804; the Edinburgh Bible Society, 1804; the Trini-
tarian Bible Society, 1831; and the Bible Translation Society,
1840. In fact, all these societies, except the last, spend a large
proportion of their funds on home objects, but all have devoted
part to foreign fields, and all are free to devote to those fields any
proportion of their funds which the necessities of the world may
seem to justify.
The tract societies, which contemplate foreign as well as home
labour, are three :-The Society for Promoting Christian Know-
ledge; the Religious Tract Society, 1799; the Prayer-book and
Homily Society, 1812. Of these the Religious Tract Society
especially has done great service to the cause of missions. It has
granted money and materials to the stations of all missionary
societies, and works have been published by it in about 110
different tongues.
4. Educational institutions among the heathen are supported
by the various missionary societies:-By the Sunday-school
Union, 1803; by the British and Foreign School Society, 1808;
by the Society for Promoting Female Education in China, India,
and the East, 1834; and by the Home and Colonial School
Society, 1836.
5. Missionary societies are the following:-The Society for the
Propagation of the Gospel in Foreign Parts, 1701; the Missions
of the United Brethren; the Baptist Missionary Society, 1792;
the London Missionary Society, 1795; the Church Missionary
Society, 1800; the London Society for Promoting Christianity
166
GREAT BRITAIN.
among the Jews, 1808; the General Baptist Missionary Society,
1816; the Wesleyan Missionary Society, 1817 (missions com-
menced 1769); the Primitive Methodist Missions; the Wesleyan
Methodist Association Missions; the Methodist New Connexion
Missions; the Missionary Schemes of the Established Church of
Scotland, 1824; the Missionary Schemes of the Free Church,
1843; of the Presbyterian Church in Ireland, 1840, and in
England, 1844; the Missions of the United Presbyterian Synod,
united in 1847; the Colonial Church Society, 1836; the Colonial
Missionary Society, 1836; the Foreign Aid Society, 1841; the
Continental Evangelical Society, 1847; the British Society for the
Propagation of the Gospel among the Jews, 1841; the Borneo
Church Mission.*
6. On ranging these societies according to their fields of
labour, we have for our colonies-the Society for the Propagation
of the Gospel, whose efforts, confined by their constitution to the
dependencies of the British empire, now provide for the instruction
of many thousands of heathen; the Society for Promoting Chris-
tian Knowledge, a considerable part of whose funds are devoted to
the erection of churches in the colonies; the Colonial schemes of
the four Presbyterian bodies, the Established Church of Scotland,
the Free Church, the Presbyterian Church in Ireland, and the
United Presbyterian Synod; the colonial efforts of the Wesleyan,
the Primitive Methodists, and the Methodist Association Societies;
the Colonial Church Society; the Baptist Missionary Society; and
the Colonial Society, sustained chiefly by the Congregational
Body.
7. For the continent of Europe we have the Wesleyan and
Baptist Missionary Societies; the Foreign Aid Society; the
Evangelical Continental Society; and some efforts of the Church
Missionary Society; the Colonial Church Society; the Methodist
Association; and the Free Church of Scotland.
8. For the evangelisation of the Jews of different countries we
have-the London Society for Promoting Christianity among the
Jews, sustained by members of the Church of England; the Bri-
tish Society for the Propagation of the Gospel among the Jews;
and the Jewish Schemes of the Established Church of Scotland,
A
* The writer has reason to fear that the names of some small local societies
are omitted in this list. Their income and the number of their missionaries
are allowed for, however, under III.
FOREIGN MISSIONS.
167
the Free Church, and of the Presbyterian churches in Ireland
and England.
9. For the evangelisation of the world we have the various
Bible and tract societies, and all the missionary societies previously
mentioned, except the Methodist New Connexion, the Primitive
Methodist Society, the two Colonial Societies, the Jewish Socie-
ties, and the Continental Societies, whose missionary efforts do
not extend to the heathen.
III. Arranging the labours of these different societies, and the
amount spent by them on their several fields of labour, we have
the following general conclusions:—
1. The benevolent income of the six Bible societies- Naval
and Military Bible Society, the British and Foreign Bible Society,
the Edinburgh Bible Society, the Trinitarian Bible Society, and
the Bible Translation Society-for the last year, amounted to
about £63,000. Of the three tract societies the Christian
Knowledge Society, the Religious Tract Society, and the Prayer-
book and Homily Society-to about £37,300;-or of the nine
societies, to £100,300. Of this sum there was devoted to the
colonies, £16,000; to the continent of Europe, £27,340; to the
heathen world, £13,500; in all, £56,890.
2. Taking into account the income of the colonial societies, and
so much of the income of the missionary societies as was last year
devoted to colonial objects, there was spent by the different mis-
sionary societies on the religious instruction of our countrymen in
the colonies about £100,000, of which about £70,000 was appro-
priated to this field by the Propagation Society; and about
£12,000 by our Wesleyan brethren. The number of European
agents employed is about 630. In addition to this amount, the
Christian Knowledge Society devoted £15,000 to the erection
of churches; and the Religious Tract Society, to its objects,
about £1000;-total, £116,000.
On the continent of Europe the amount spent by the different
missionary societies is about £12,000. Of this sum about £5000
is appropriated in aid of the various evangelical societies on the
Continent. The Religious Tract Society also devotes about
£2000 to this field, and the gratuitous grants of the British and
Foreign Bible Society amounted last year to about £25,000 (the
total expenditure of the Bible Society on the Continent being
about £40,000). The Prayer-book and Homily Society, and the
168
GREAT BRITAIN.
Edinburgh Bible Society have also made grants to the amount of
£300-total, £39,300.
4. For the conversion of the Jews, the sums contributed in
Great Britain amounted last year to upwards of £40,000-the
London Jews' Society receiving upwards of £30,000; the British
Jews' Society about £4000; the Established Church of Scotland,
the Free Church, and the Presbyterian churches in Ireland
and England, upwards of £7000. The number of agents em-
ployed in England is upwards of twenty-five, and on the Continent
about one hundred.
5. Turning now to efforts for the heathen, we have the following
results:-The income of all the missionary societies appropriated
to evangelical labour among the heathen amounts to £345,000.
The number of European agents whose time and labour are
devoted to the heathen is about 1050, and of native teachers and
preachers about 3000, scattered over Asia, Africa, America, and
the islands of the sea. Adding to the income of these societies.
the amount contributed by the Bible and Tract societies, the votes
of the various educational societies, and the expenditure of the
Female Education Society, we have for the conversion and educa-
tion of the heathen a total expenditure of £359,000 a year.
6. Or, adding to this amount the expenditure of the various
societies for our Colonies, for Europe, and for the Jews, we have
a grand total of £554,300; the number of ministers supported
being about 1860, and of teachers and native helpers about
3400.
7. Adding again to this sum of £554,300 the benevolent in-
come of the Bible and Tract societies devoted to home objects, we
have a total of £597,710, or say, of £600,000 a year.
The results of these general labours we can describe but briefly.
8. The Bible, or parts of the Bible, have been published by the
various Bible societies (translated for the most part by mission-
aries) in about 160 different languages or dialects; 180 versions
have been made, and of these 130 were never printed before. By
far the greater part of the heathen world have thus heard, in their
own tongue, of the story of peace.
In preparing for this work, languages had to be learnt, and in
many instances to be reduced to writing. In the case of one
missionary society alone (the Baptist), fourteen grammars, and
nine dictionaries, besides a large number of elementary treatises
FOREIGN MISSIONS.
169
in different languages, several of which were thus raised to the
dignity of a settled tongue, are among the contributions which
missionaries have incidentally made to the cause of humanity and
religion.
The total number of copies of the Scriptures issued by the
British and Foreign Bible Society for Europe has been, within
the last fifty years, 8,575,657, or, including those issued by
fifty-four Continental societies, 15,873,688; for India there have
been issued by the Bible Society 791,760, or, including other
societies, 3,122,121; for all the world besides there have been
issued but 541,916: the total number of Scriptures, therefore,
circulated beyond the British isles, by all our societies, but not
including America, has been, in fifty years, about 20,000,000.
9. Of tracts and religious books it is not easy to speak so defi-
nitely, but 500,000,000 copies of more than 5000 different publi-
cations have been issued by the Religious Tract Society, in as
many as 110 different tongues. As a specimen of the rest, it may
be noticed, that Bunyan's Pilgrim's Progress has been pub-
lished by that Society in twenty-eight languages, spoken by more
than half of the inhabitants of the globe.
10. Of incidental temporal advantages resulting from these
labours, of cruel practices abolished, of commerce promoted, of
liberty diffused; and of incidental spiritual advantages — churches
at home revived—their theology corrected or preserved-brotherly
love deepened and diffused, it is not necessary to speak. The
general result which explains and crowns all is, that there are of
professed converts from among the heathen, in connexion with
our different missionary societies, not fewer than 170,000; and
that there are under instruction, including children in schools,
upwards of 700,000 more-less than could be desired, but forming
an ample confirmation of the Divine promise, a solemn admonition,
and a glorious encouragement to ourselves. These are visible
results; results invisible, which there is reason to believe are not
less cheering, eternity must disclose.
IV. Few facts in the modern history of the Church of Christ
are more cheering than the continuous progress of these various
institutions. Comparing them year by year we might be tempted
to despond, but comparing them after intervals, their progress is
undoubted and delightful.
1. In the case of the Religious Tract Society, its first year's
benevolent income was £203; its sales amounted to £263 more.
170
GREAT BRITAIN.
Its present benevolent income is about £6000—its sales amount to
nearly £50,000 a year. It issued the first year 200,000 copies of
various publications; it issued the last upwards of 18,000,000.
Or, marking its progress by decades of years, we have between-
1805 and 1814 an issue of 16,248,852 and an income of £29,829
1815 and 1824
""
1825 and 1834
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1835 and 1844
""
47,949,995
107,844,977
167,613,831
""
""
""
73,866
252,311
592,911
Nearly all the other societies have shared in this blessed increase
in a similar degree.
2. During the first ten years of the Church Missionary Society's
labours (from 1799 to 1809), the income of the Society did not
exceed £2500; in the second ten it repeatedly reached £30,000;
in the third period of ten years it rose to £47,000; in the fourth
ten it reached to £100,000, and here it has remained stationary,
though the number of missionaries connected with the Society has
largely increased.
3. In the case of the Propagation Society the result is also
remarkable.
In 1725 its income was £1,550; number of missionaries, 31
In 1772
""
In 1825
""
In 1835
""
In 1840
2,294
8,350
15,435
54,000
""
""
86
103
200
355
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Besides, in this last period, an average income of £16,000 for
special purposes. The large increase in this case is explained by
another fact. The first parochial association in aid of the Society
was established in 1819; at the close of 1840 there were but 410
associations; in 1850 there were reported no fewer than 2500.
4. In a similar way, the number of churches contributing to
another missionary society (the Baptist) has increased within the
last fifteen years from 459, the number in 1837, to at least 900,
the number in 1847. The increase of labourers, though not in all
cases in proportion to the increase of funds, has been most
cheering.
5. In the Church Missionary Society, the number of—
European clergy in 1836 was 70, in 1845 it was 115
Of catechists
59
35
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Of native clergy
3
10
""
Of native teachers
426
1042
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Or, in all, in 1836, 558
in 1845, 1202
more than double the previous number.
FOREIGN MISSIONS.
171
In the Baptist Missionary Society, the number of missionaries
has increased, between 1837 and 1847, from 35 to 70; of native
teachers, from 50 to 159—an increase in all of nearly threefold.
6. In turning from the contemplation of the agency employed
by these different Societies to the results, we are led to conclusions
still more cheering. The fruit increases and matures much more
rapidly of late years than at first. In the history of biblical trans-
lation, for example, it is found, that while in India 240,065
volumes of the Scriptures were printed by one society between
1793 and 1837, between 1837 and 1847 the number printed by
the same society amounted to 503,205, i. e. in the last ten years
the volumes printed were more than double the number printed in
the preceding forty.
7. In connexion with the Church Missionary Society, we mark
the following changes:-
The number of converts connected with that society was, in
1836
1837
1838
1839
1840
1841
1842
1843
1844
1845
1315
1514
1901
2721
3050
4603
6051
6315
$205
9628
In ten years the increase was sevenfold.
8. After fifteen years of labour in Jamaica, the Baptist Mis-
sionary Society numbered 10,500 converts and fourteen mission-
aries. In fifteen years more, its converts amounted to 30,000, and
the missionaries to thirty; while the chapels had increased in the
same time from twenty-five to sixty.
9. For many years the labours of the Wesleyan Missionary
Society in Western Africa were comparatively unproductive.
Now, after forty years of labour, that mission comprises twelve
circuits, sixty preaching stations, fifteen missionaries, 6000 com-
municants, and 14,000 hearers.
As an example of Christian heroism it may be added, that these
results have cost the lives of fifty-four English agents out of 120,
and of those fifty-four, thirty-eight died before having been a year
on the field.
10. Turning from all individual societies to a particular field of
172
GREAT BRITAIN.
labour, it is found, that while, between 1793, when evangelical
missions commenced in British India, and 1803, twenty-six per-
sons professed faith in Christ, in connexion with all the missionary
societies labouring in Bengal; between 1803 and 1813, the pro-
fessed converts, in the same district, amounted to 161; between
1813 and 1823, to 403; between 1823 and 1833, to 675; between
1833 and 1843, to 1045. Since 1843 the additions have averaged
about 250 a year, or, in the ten years (if this average be main-
tained), 2500;—twenty-six converts the first ten years, and 2500
converts the last.
11. These facts, it will be observed, suggest no comparison
between the labourers of these different periods, but only between
facilities of labour and consequent progressive success. It is not
that later missionaries are abler translators than the earlier ones,
but only that they labour amid richer facilities and with ampler
preparation. They start at a point which their predecessors spent
years in reaching. The time which was at first devoted to reducing
languages to writing, and in preparing grammars, dictionaries, and
rude elementary translations, is now devoted to the revision of those
translations and the multiplication of copies of the Scriptures. Nor
is it that missionaries are now holier and abler evangelists than
were our fathers. In truth, each convert becomes an accession of
strength and an instrument of new victory to the Christian host.
The achievements of one era become agencies for future achieve-
ments. The velocity (so to speak) which truth attains from rest at
the end of the first decade, is the velocity with which she begins
the following; and it becomes true of the Church, as it is true of
its individual members, that "the righteous shall hold on his way,
and he that hath clean hands shall be stronger and stronger.
V. Gratifying in some respects as these results are, it is still a
solemn question how far they are equal to the emergency, or propor-
tioned to the ability of the churches of Christ in this country. Nor
does either of these questions receive a very satisfactory reply.
1. The income of all our missionary societies does not equal a
hundredth part of the sum raised in Great Britain in taxation, nor
does it amount to a tenth of the sum annually spent on tobacco, or to
a hundredth part of the cost to the country of intoxicating drinks.
2. The income of individuals in England and Scotland who
have upwards of £150 a year, amounts to more than £250,000,000.
Were they each to give one-fifth per cent, 4s. for every £100 of
income, one-twelfth of the present Income-tax, the amount of their
FOREIGN MISSIONS.
173
contributions would exceed all that is now raised for the support of
our missions.
3. Estimating the number of professing Christians at only
3,000,000, a penny a week from each, for the conversion of the
world, would raise nearly a half more than is now raised. And on
examining the statistics of particular societies, this estimate is con-
firmed the income of the Baptist Missionary Society, for example,
falling short by £6000 of what would be obtained if each of the
members of the Baptist churches in this country gave a penny a
week to this cause; and, estimated on the same principle, the income
of the United Presbyterian Missions, in several respects among the
most prosperous, would be augmented from £16,000 to upwards of
£30,000 a year. Will any one affirm, with these facts in view,
that British Christians are doing all they can?
4. Or look at the wants of the world. In fifty years the British
and Foreign Bible Society has issued 25,000,000 copies of the
Scriptures in various languages. Of these 25,000,000, 15,000,000
were in English, and have been circulated chiefly at home; in all
Europe the issues of the Bible Society, and of fifty-four European
Bible societies, have not exceeded this number. All Europe, there-
fore, has not had more in fifty years than we deem necessary for
ourselves.
In British India there is a population of about 150,000,000.
The issues of the British and Foreign Bible Society, and of six
East Indian Societies, including, in fact, all that has been done in
fifty years, amount to barely 3,000,000 copies of Scripture or of
parts of Scripture. The vast empire of China has not received in
all 130,000 copies of any part of the Bible. Africa, with its
150,000,000, has not had more than 50,000 copies.
4. Or to look at our missions. There is in Bengal a population
of upwards of 20,000,000, and, including its dependencies, of
70,000,000. That province contains some of the principal seats
of British influence, and several central missionary stations-as
Calcutta, Benares, Orissa, Krishnaghur, and Mirzapore. The
number of missionaries connected with all evangelical societies
(both European and American) is about 100 (99), of native
preachers and teachers 120 (118). This proportion gives to each
missionary a population of 200,000; a similar proportion would
give to London ten evangelists, and to Great Britain 125. In
fact, whole zillahs, containing each a population of 1,000,000 and
174
GREAT BRITAIN.
upwards, have no missionary, and others, as Jessore, Midnapore,
Birbhum, Berhampore, and Dinajpore, have but one.
Here we
have an open field, a comparatively healthy climate (for the average
deaths out of the 100 missionaries have not of late exceeded two a
year), every facility for prosecuting our work, and some of the
most important missionary districts in the world, and yet the
number of agents is so small as to risk the success which, with
greater faith and earnestness, we might certainly gain.
5. Grouping our facts more largely, it may be noticed that the
number of missionaries supported by all English missionary socie-
ties does not reach 1100-a number not larger than the number of
Christian ministers labouring in London alone. In all Europe the
amount expended by English missionary societies is under £12,000,
though it is certain that openings for usefulness in that field may
be found on every hand, and there the Man of Sin is to be overcome.
India, with its millions, has fewer labourers than the county of Lan-
caster; while in China, in South America, in Hayti, and in Africa,
our work has only begun. In truth, the great lesson of the past is
as much humility as thankfulness-humility that we should ever
have faltered in our toils, and that those toils should have been at
best so inadequate and unworthy; and thankfulness that God has
been pleased so signally to own and bless them.
VI. One question more remains-What prospect is there of en-
larged effort and greater success in coming years? It is confessed
that while much has been done, incomparably more remains to be
done. During the time the churches of Christ have been bringing
into work the machinery which is now employed in instructing less.
than 1,000,000 persons, nearly two generations have twice passed
to their account. It is confessed, too, that for some time the re-
sources of some of our missionary societies have not been increasing.
In particular instances there is even a diminution of income, and a
consequent diminution of agency. Is this diminution to continue?
or is Christian effort to be enlarged? Without affirming that the
efforts of the churches of Christ will all be continued in their present
form, it may be safely affirmed that there will be a large increase
both of effort and success, on two conditions-first, that we place
greater reliance for contributions on principle and habit; and
secondly, for success on the promised blessing of the Spirit.
1. The first of these conditions is intended to deny that we are
doing all we can, and that novelty or excitement is essential
FOREIGN MISSIONS.
175
to our vigour; and the second, to affirm that the great want of the
Church is a profounder, more healthy, habitual conviction of our
dependence.
At the outset much was done in connexion with missions from
excitement; nor can we condemn this spring of action. It means,
in relation to our work, strong earnest feeling either of pity for the
heathen or of discontent with the world and ourselves as they are,
combined with an ill-defined desire to do something to improve
them. It is impulsive rather than thoughtful-natural, perhaps,
rather than gracious; it is common to the commencement of every
great enterprise-it is common to the young of every age. Its defect
is, that it grows feebler by repetition, and is certainly not the noblest
motive of action. Let its place, then, be supplied in the Christian
Church by principle; let the conviction grow and spread that we
are the salt of the earth, preserving or recovering it from decay ;
that a stewardship of the gospel has been committed unto us; that
our great example is the self-denying life of our Lord, and that we
are to be conformed even to his death. Let all classes, moreover,
young and old, be trained to act in accordance with these convic-
tions, and we have no fear; excitement will prove feebler than
rooted self-sacrificing love, and impulse than habit; present con-
tributions will be but as drops before the shower; agents will be
multiplied--we shall count them by thousands, and the income of
our missions by millions; while the spirit of consecration which
those gifts will betoken will secure a band of self-supporting agents
who, in the discharge of their daily callings, will go "everywhere,"
as of old, "preaching the word." Let any one think over the dona-
tions of those who give under the influence of these motives, and
who give habitually, and the moral force of these springs of action
will at once appear. Let such examples become the rule, instead
of being, as now, the exception, and the Church will have enough
to meet the wants of the world.
2. But we need to combine with these habits a more devout
spirit of dependence. The theoretic truth of our dependence-for
gifts, for grace, for success of both—we all allow; it is part of our
creed; but we need (if one may speak for the rest) to have it
wrought into the very substance of our minds. The activity of the
times, the appeals of all sections of the Church for increased effort,
make this dependence the more difficult. To be active and humble,
to labour and pray, to identify ourselves with the noblest cause and
yet feel our nothingness, is one of the hardest lessons of the Divine
176
GREAT BRITAIN.-FOREIGN MISSIONS.
life. Let it be learnt and practised, shewing its power in the
increase of the Church's humility, and love, and prayer, and this
truly Pentecostal spirit will be accompanied with Pentecostal
success; God will give the increase, multitudes will be added to
the Church; not by might nor by power, but by the Spirit of the
Lord, a temple will be reared above the tops of the mountains, and
all nations shall flow unto it.*
* The writer begs to acknowledge the courtesy of the Rev. Dr Morgan of
Belfast, Rev. Dr Hamilton, Rev. A. Somerville, and others, in sending statis-
tics of the societies with which they are connected.
SCHOOLS AND HOME MISSIONS.
BY THE REV. W. H. RULE,
WESLEYAN MINISTER.
THE Divine Author of Christianity defined the duty of his Church
when he commissioned his earliest ministers to "go and teach
[make disciples of] all nations, teaching them," said he, "to observe
all things whatsoever I have commanded you." When the heralds
of Christ have gathered converts into his kingdom, the teachers
of Christianity must instruct these converts in their duty towards
God and man. The understanding and the heart are equally to
be brought under culture, and therefore, in a nation that is nomi-
nally Christian, the functions of the preacher and of the teacher
ought to be discharged simultaneously-the one calling sinners to
repentance, the other instructing them in the first elements of
truth, and both uniting to build up believers in their most holy
faith.
This implies awakening of the conscience and information of the
mind, and indicates the diverse yet concurrent agencies of the
pulpit and the school. These agencies are sometimes combined,
and at other times separate; but neither of them can be inde-
pendent of the other. The Council of this Organisation of the
Evangelical Alliance has proposed to draw the attention of the
Conference to the state of religious instruction among the masses;
and I am requested to present some statement of the Religious
Schools and Home Missions of England.
Before attempting to discharge this duty, I must respectfully
cast myself on your indulgence, premising that my performance
will be necessarily imperfect. Even if I could present a full
statistic of our public religious schools-which I cannot pretend
to do a multitude of private schools, entitled to equal considera-
tion, would remain unnoticed. They are distributed all over the
kingdom, and consist of children and youth from all classes of
M
178
GREAT BRITAIN.
society. No national census could shew what public schools fitly
come under the description of religious, and what do not. No
enumeration of private schools could tell of the diligence of those
teachers, nor exhibit their influence on the moral character of
England. No classification could suffice to discriminate between
those that are effective for the promotion of vital Christianity, and
those that are merely secular, or even injurious in their influence.
We can acknowledge that such Christian schools exist, say that
the remembrance of them is interwoven with the earliest recollec-
tions of many of us, and express our assurance that their general
influence is in a high degree salutary. We would make honourable
mention of them in general, as anterior to all public schools-for,
in the history of our own country, as of all Christendom, there was
domestic teaching for many ages before charitable, or collegiate, or
proprietary schools were thought of-and profess our sympathy
with those who in domestic life, and without the incentive of
public observation, labour to impart the rudiments of sacred
knowledge to the young. Many of them toil with a solicitude.
almost parental, to prepare their charge for the duties and respon-
sibilities of future life. Of every Christian who faithfully pursues
this vocation, it must be said that "his work," although not per-
formed under the authority of any public body, "is in heaven, and
his record is on high." We must also remember that many
benevolent persons support charity schools at their own expense,
which are not included in the report of any society, and therefore
cannot be enumerated here. The number and influence of such
schools must be very considerable.
In mentioning the principal efforts for Christian teaching, and
the home missionary institutions of England, I shall follow the
order of their establishment, placing the oldest first, and omitting
all notice of their foreign operations. The two classes shall also
be separated. I begin with the Schools.
1. In the year 1803, a Sunday-school Union was established in
London, having for its objects-" 1st, To stimulate and encourage
Sunday-school teachers at home and abroad to greater exertions in
the promotion of religious education. 2d, By mutual communi-
cation to improve the methods of instruction. 3d, To ascertain
those situations where Sunday-schools were most wanted, and to
promote their establishment. 4th, To supply the books and sta-
tionery suited to Sunday-schools at reduced prices." Experience
taught the supporters of this union, that "religious education
"}
SCHOOLS AND HOME MISSIONS.
179
could not be promoted without adherence to religious truth; and
that it was needful to avow this adherence, and refuse to admit.
into their association schools conducted by persons who did not
hold the doctrines of the Deity and atonement of our Lord Jesus
Christ, the Divine influences of the Holy Spirit, and "that all
Scripture is given by inspiration of God." This Union is chiefly
in connexion with Congregational or Independent churches of the
leading denominations; and comprehends, according to the last
report, 2009 schools, 45,762 teachers, and 330,421 scholars.
2. Two years after the Sunday-school Union, arose the British
and Foreign School Society, proposing to promote "the education
of the labouring and manufacturing classes of society, of every reli-
gious persuasion." For a religious or evangelical education in the
schools assisted by this society, the guarantee is not offered in its
constitution, but must be sought in such ministers and pious mem-
bers of Christian churches as may be associated in local committees,
and in the Christian teachers who are placed over many of them.
The degree of religious influence may therefore be presumed to
correspond, in general, with the constituency of these committees,
determined, however, by the amount of piety and judgment which
may enable the masters and mistresses to impart an effectively
scriptural instruction, without infringing on the principles which
are thought necessary to secure the united action of various com-
munions. In the general preparation of teachers, the society
contributes valuable service. The schools are perfectly indepen-
dent, and therefore there are no returns from which to calculate
their number, but it may be roughly estimated at about 2000.
3. After the Sunday-school Union had given a new impulse to
the zeal of those who were instructing poor children on the Lord's
Day, after the British and Foreign School Society had endeavoured
to promote their secular education throughout the week, and when
the resources of both institutions had already multiplied-the former
through a growth of eight years, and the latter of six-the Incor-
porated National Society for Promoting the Education of the Poor
in the Principles of the Established Church throughout England
and Wales, came into the field; the Archbishop of Canterbury
as president, the Archbishop of York and the bishops as vice-
presidents, an influential committee, and diocesan and district
boards, give assurance that the society acts up to its official desig-
nation. By means of this society the Established Church takes
its place side by side with Nonconformists, and at its birth the
180
GREAT BRITAIN.
collective representation, in regard to schools, advanced far towards
completion. St Mark's College, and the Training Institutions.
of Whitelands, Westminster, and Battersea, are conducted with
efficiency, and, no doubt, awaken emulation. The schools are
evangelical, or not, according to the fidelity or the failure of the
parochial ministers under whose direction they are taught. I can-
not ascertain the precise number of schools in this connexion, but
quote from the report thus:-" Since the last report, schools in
206 places have been received into direct union with the society,
making the total number of schools in union with the society
9629, in addition to those united through the Diocesan Boards of
Education."
4. The establishment of infant schools gave rise to the Home
and Colonial Infant-school Society, which dates from the year
1836. Its object is to train infant-school teachers, of whom nearly
200 are certified every year. If half of these enter on their duties
in schools at home, we have reason to rejoice in the annual re-
inforcement by 100 persons, from this source alone, of the host of
Christian teachers. Their preparation in scriptural study is con-
ducted with an assiduity and solicitude which ought to conciliate
universal confidence.
5. In the year 1838 was formed the Wesleyan Education Com-
mittee. Until that time the schools of Wesleyan Methodism had
not been taken under a collective oversight, and the period of
thirteen years which has elapsed since the formation of the com-
mittee must therefore be considered as one of gradual organisation,
and, as to day-schools, of but incipient action. It has, however,
overcome the greater difficulties, and taken its position in the
country. A new Normal Institution for the preparation of teachers
is opened in Westminster, for the reception of 100 students.
There were last year reported in the Wesleyan Church—
4275 Sunday-schools, 82,804 teachers, 441,741 children.
369 daily schools,
4644 schools,
37,792
""
82,804 teachers, 479,533 children.
The instruction given in these schools is evangelical, and we
are thankful to know that there is constant and abundant evidence
of its efficiency, under the Divine blessing, for the spiritual benefit
of the children.
6. The Congregational Board of Education, which began its
SCHOOLS AND HOME MISSIONS.
181
career in 1843, declares itself "expressly constituted to promote
· popular education, partaking of a religious character; and under
no circumstances receiving aid from public money administered
by the Government;" and commends "this principle to every
lover of free trade, every advocate of political elevation, and
especially every adherent of Protestant and Evangelical Non-
conformity." The board reports seventy-seven schools, with
about 7000 children on the books, and nearly 6000 in regular
attendance. Details are not given.
7. The Church of England Sunday-school Institute was esta-
blished in 1844, in order to promote union among Church of
England Sunday-schools, supply teachers with information, assist
in the establishment and extension of Sunday-schools, and “ob-
tain and record statistical information respecting such schools."
Its investigations are minute, and elicit very instructive informa-
tion, but do not furnish material available for our present purpose.
8. Among the institutions formed for specific objects, Ragged
Schools are deservedly conspicuous. After a trial of more than
six years, and after enduring a severe ordeal of public scrutiny,
they exhibit a rapid but steady increase. The Ragged School
Union reports in London and its suburbs 102 schools, 21,454
scholars, 2242 teachers (of whom 180 are paid). But these
numbers would only shew a small part of the aggregate, could it
be ascertained, from all parts of England.
9. The Voluntary School Association, established in 1848, rests
on the same principle as the Congregational Board of Education,
but has a distinct existence. Its operations are confined, at
present, to two normal schools, in one of which eight young men
are reported to have qualified themselves for situations during the
past year.
10. Connected with the evangelical part of the Church of
England, the Metropolitan Training Institution has been occupied,
during the last two years, in organising a system for training
students for the offices of master and mistress of national, parochial,
and other schools for poor children, in connexion with the Esta-
blished Church. Twenty-one students are now inmates of their
institution.
The attempt to prepare one general school statistic might have
been more successful in other hands, but by none could it be
brought near to completeness without extensive correspondence,
and a minute elaboration, which I have been unable to under-
182
GREAT BRITAIN.
take. But even this first and rude essay brings me to some
general conclusions.
All the leading religious denominations of our English Protes-
tantism are now engaged in the common work of teaching the
people. All, indeed, are not free from considerations of party,
which, so far as they exist, cannot but detract from the useful-
ness of their performances; but still it is to be hoped that, by
the favour of God, the educational movements which have been
brought into view, if not originated within the present century,
and are therefore very recent, may, even within the century,
make large advance towards the standard of Christian per-
fectness which many see, although few can reach. Perhaps there
are few towns, or even villages, in England, where provision is
not made for the secular instruction of the poor; but still there is a
wide-spread want of pure and vigorous religious teaching.
Beyond the institutions here enumerated, and the Christian
schools which we acknowledge, but cannot count, there are infidel
schools-in London, and it may be feared in the great centres
of British manufacture, avowedly infidel schools—where the chil-
dren are taught the foulest enormities of a lawless and ribald
atheism. Popish schools, for the higher as well as for the
lowest classes, multiply, and very many that should be Protestant
are intensely Romanised. We have only been viewing the fairer
side of English education; but while we have yet to seek a full
and uniform statistic of our Christian schools, the work would
still be incomplete, until we have enumerated the doubtful and
the bad.
For one class, Christian benevolence has not yet provided any
sufficient method of instruction. Children of both sexes, with-
drawn from day-schools perhaps at the early age of twelve
years, are employed in shops, warehouses, factories, and other
places, from morning until evening. The males are too young
for admission into Young Men's Christian Associations; and
although many of them retain a desire for knowledge, and some
tenderness of conscience, the wish to learn dies away because it
is not gratified, and conscience is hardened under the repeated
strokes and conquests of temptation. The condition of the
females, too, at this period of their life, is often such as to
demand a protection which has yet to be provided. Day-
schools they have left; Sunday-schools they soon forsake; ragged
schools are not for them. They are breaking away from the
SCHOOLS AND HOME MISSIONS.
183
restraints which lay upon their childhood; ministers and teachers
lose sight of them; they are lost in the crowd, and fall into the
snares of infidelity and sin? May I ask, then, whether some
existing institutions cannot extend their care to them? There
are a few evening schools; and might not some strenuous and
united efforts be made to extend and multiply these schools in
the metropolis and throughout England? Can the hand of
charity cover these flickering flames of early piety from the
mephitic breath that so often quenches in youth what was hope-
ful, and even brilliant, in the simplicity of childhood? To attempt
this in conjunction with other efforts for the welfare of our
youth, would evince a Christlike benevolence, and could not pass
unrewarded with success. The two millions of our Sunday-
school children-if this be the number-await the benefit, and
an entire generation is ready to bless the hand that shall, under
God, help to snatch them from perdition.
We now proceed to Home Missions.
With the revival of Protestantism first, and subsequently with
the revival of religion in the former half of the last century,
there were a few combinations for benevolent and spiritual pur-
poses, which, however important, scarcely come within the scope
of our present review.
1. Attempts to raise the standard of religious literature in
England were made by some, of whom Wesley was not the
least diligent, and originated an institution which has flourished
ever since; and another society, yet existing, the Book Society
for Promoting Religious Knowledge among the Poor, instituted
in the year 1750, now exhibits a select and characteristic
catalogue.
2. In 1780 arose the Naval and Military Bible Society, as if
to anticipate an age of revolutions, and, while the continent of
Europe was re-plunged into a spiritual darkness scarcely less pro-
found than that of the fifteenth century, to bestow the Word of
life on the army and navy of Great Britain, and by honouring
God therein, bespeak that honour which first crowned our arms,
and then raised our country into a position as peaceful as it is
pre-eminent. The last reported annual issue of this society was
1679 Bibles and Testaments to 7000 men in thirty-nine ships
of war, 12,120 to merchant seamen, 90 to mariners on shore,
and 1388 to the army, making a total of 15,277 copies of the
Sacred Volume, in whole or in part.
184
GREAT BRITAIN.
3. The Baptist Home Missionary Society began in the year
1797 to pursue its peculiar object, "to encourage the formation
and growth of Baptist churches," by means of itinerant and
village preaching. Within the last ten years it has established
seventy-two preaching stations, and raised fifty feeble churches
into pecuniary independence.
4. But the great institution of the last century was the Reli-
gious Tract Society, founded in the year 1799. Its tracts,
volumes, and periodicals, embracing a wide circle of sacred
knowledge, are distributed over the world. The grants at home,
this last year, have been 2,875,502, at the cost of £3067, while
the total issue, at home and abroad, have been more than seven
times as many.
5. Its next successor, in 1804, was one yet greater, the British
and Foreign Bible Society, which issued last year in England
alone 21,342 copies of the Holy Scriptures, nearly half the
number being entire Bibles.
6. Unless Methodism be regarded as the home mission of
England from the year 1793 until its complete ecclesiastical esta-
blishment, there had not yet been any society fully answering
to the designation, but, as to England, special objects continued
to engage the attention of the more zealous. Thus rose the
London Society for the Conversion of the Jews. This society is
now exclusively associated with the Church of England.
7. After the Jews, the sailors found pity in the hearts of
English Christians. It was in the year 1818 that the British
and Foreign Sailors' Society originated under another name.
During the last year, more than 10,000 seamen were assembled
in small congregations to hear the gospel, and 11,166 reported
visits; from 40,000 to 50,000 must have been personally addressed
in ships, lodging-houses, and private dwellings; nearly 3000 copies
of the Holy Scriptures have been sold among them, and more than
105,000 tracts distributed.
8. Then the multitudes of London began to draw forth new
efforts, and, in 1825, the Society for Promoting Christian Instruc-
tion came into existence. About 2000 persons are now enrolled
as visitors, and about 25,000 families are visited in the course of
every year. Accredited ministers, or gifted laymen, preach every
Lord's Day at 73 stations, and, in the last year, about 1500
persons were induced to become attendants at places of public
worship. The labour is all gratuitous, and it should be noted
SCHOOLS AND HOME MISSIONS.
185
that the metropolitan Independent churches, by united action, set
a good example to their provincial neighbours. Their voluntary
labour, however, is said to be somewhat intermittent, but it is
free, and susceptible of great extension.
9. An appropriate auxiliary to this, and all similar efforts, is
the Lord's-day Society, formed in 1831, and still persevering,
which raises the standard of Sabbath observance before the
churches and the world.
10. A variety of circumstances concurred to arouse the vigi-
lance of the more earnest members of the Church of England,
who saw that vast masses of the population lay beyond the reach
of her ordinary ministrations. And it must be acknowledged that,
although other churches were not unsuccessful in winning souls,
and that their successes deserved grateful recognition, there yet
remained, as at this day, multitudes who scarcely ever heard the
voice of an evangelist, but were made the prey of infidelity, or
taken in the snares of Romanism, our common foe. To extend
the ministrations of their church, the originators of the Pastoral
Aid Society, in 1835, proposed to increase the number of ministers
in destitute neighbourhoods, and to promote the employment of lay
agents, under the direction of the incumbents, for the religious
instruction of the people. Their object cannot be better stated
than in their own words: "The salvation of souls, with a single
eye to the glory of God, and in humble dependence on his bless-
ing." For the promotion of this great object, there were last year
in receipt of grants, 299 clergymen and 108 laymen, being a total
of 407 labourers, providing, as the committee calculates, "additional
and more systematic pastoral visitation" to a population of nearly
two millions and a half.
11. But some greater agency was needed amidst the two mil-
lions and a half of metropolitan population-for to this number
it has grown*—and about sixteen years ago, the London City
Mission entered the lists with ignorance and vice. Its organisa-
tion is good; its spirit evangelical and catholic; its agents are
generally well chosen; its operations are vast; and its effects
encouraging. The number of city missionaries last year was 251.
They paid 1,180,911 visits, not shunning the foulest haunts of
crime; and 98,486 visits more, to the sick and dying. They
held 20,377 meetings for prayer; 2283 persons became members
of Christian congregations, and 489 converts from sin joined in
* Or to three millions, including all the suburbs.
186
GREAT BRITAIN.
the communion of the Church; 5659 neglected children were
sent to school; 107 shopkeepers closed their shops on the Lord's
Day; 1,326,272 tracts were distributed. By means of one
missionary alone, 88 couples in the previous year had exchanged
concubinage for wedlock, and received Bibles from the ministers
officiating. Similar fruit has, no doubt, appeared this year also.
Instead of turning over each class of persons to a distinct society,
the London City Mission cares for nearly all, and appoints
peculiarly qualified missionaries to each: to policemen, for ex-
ample, cabmen, soldiers, pensioners, Welsh, Irish, Italians, Jews,
inmates of workhouses and penitentiaries, and even to thieves
and outcast women. In order to counteract the wiles of Romanism,
they bend their energies on quarters where chiefly Papists dwell.
They watch the manoeuvres of Tractarians, and go into the haunts
of infidels. Yet this well-marshalled host is never diverted by
the distractions of controversy. They take the fundamental truths
of the gospel, in common with all true Protestants, as their own,
and are absolutely interdicted from disputation concerning politics,
ecclesiastical or civil. And as they thus labour, the Holy Spirit
arms them with a power that cannot be resisted, and they are
spreading an influence throughout the masses of this great popu-
lation which no figures can suffice to represent.
12. A small society, under the title of London Female Mission,
followed in the track of the City Mission in 1836, having for its
object the protection of friendless females, and the restoration of
the outcast. It is now known as the Female Aid Society, and
supports three distinct places of refuge-the Friendless Home, the
Servant's Home, and the Penitent's Home. In these homes 133,
165, and 158 respectively found refuge from peril, or asylum from
guilt, during the past year. This benefit, conferred on 456
females, amidst the wretchedness and guilt of London, is a pre-
cious item in the great account of Christian charity, and we rejoice
to find that it is likely to be larger in future years.
13. The examples given in London were not lost upon the
provinces. The Town Missionary and Scripture-Readers' Society
was instituted in order to provide evangelists for the neglected por-
tions of the population in provincial towns. Its direct operations
are but small, in comparison to the breadth of the common field,
and the necessity for enlarged effort. The committee reports 54
missionaries, nearly 200,000 visits, 4000 cottage meetings, a large
distribution of Bibles and tracts, and 1314 children sent to schools.
SCHOOLS AND HOME MISSIONS.
187
-
But it is certain that a very large number of town missionaries are
employed independently of this society, although it gave the first
impulse, or supplied the first labourers to those missions. We
know certainly of 159, which would raise the number to 213. But
there is a multitude of missionaries, catechists, and readers, of
whom no report is to be found. Still, many districts are
awfully destitute, especially in the north of England, where
infidelity is rampant in the large towns; and it is said that, in
some, not more than one-fifth of the inhabitants ever enter a place
of worship.
14. Still there was one important class no less neglected than
any of the others. None had ventured to make aggression on the
nobility and gentry. A small beginning, therefore, was made in
the year 1837, in the form of an English Monthly Tract Society,
which issues new tracts every month, and, by means of the penny
post, and otherwise, conveys appeals to the understanding and
the conscience of many to whom no vulgar messenger could find
access. This is good, but the pulpit and the press have yet a vast
work before them in the circles of wealth and fashion.
15. In the year 1840, another Home Missionary Society, in
connexion with Independent or Congregational churches, added its
forces to those already on the ground, and now employs or aids 118
missionaries. Associated with these are 140 lay preachers, and
1691 Sunday-school teachers. They have 450 preaching stations,
more than 40,000 hearers, and about 12,900 Sunday scholars.
During the last year 463 persons have been gathered into com-
munion with their churches.
16. An additional effort was made on the Thames by the
appointment of a Wesleyan minister to preach to and visit the
English seamen; a church has been built or purchased, and a
mission organised, capable of great extension.
17. The London Society for the Conversion of the Jews being
conducted in union with the Church of England, another society
was formed in 1843 by persons not in that communion. Although
far inferior in strength to the elder society, it employs ten mission-
aries in England, of whom five are in London, and have paid and
received about 2500 visits in the past year.
18. A similar division of labour took place in London in the
year following, when the Church of England Scripture-Readers'
Association undertook to aid the parochial clergy. 106 Scripture-
readers have been thus employed during the last year in the dioceses
188
GREAT BRITAIN.
of London and Winchester, and the same class of persons is to be
found throughout the kingdom. If they earnestly read the Bible
to the sick and the poor, and enforce its truths alone, they will be
a valuable auxiliary to the parochial ministers, and to the common
cause of Christ.
19. The last institution which I shall mention, although not
missionary in name, is so in effect. This is the Young Men's
Christian Association, established about seven years ago, and now
ranking with the most valued agencies we have. Its object is the
spiritual and mental improvement of young men. By lectures,
sermons, books, reading-rooms, meetings for conversation, meetings
for prayer, and by whatever appliances ingenuity may suggest, or
zeal may prompt, hundreds, perhaps thousands, of Christian young
men, both in town and country, are brought into correspondence
with each other, and with some of the holiest and most gifted
ministers and laymen in the Church of God. They are at once
withdrawn from the world, and prepared for usefulness in it by the
formation of such habits, and the acquisition of such knowledge, as
will fit them to be benefactors of society in time to come. The
report of this admirable association does not enable me to furnish a
statistic of its members and operations.
I have only given an enumeration, which is but one of the first
elements of a statistic. A statistic, presenting the several numbers
in an extended comparison with each other, with the population of
England, and with whatever data may be necessary to estimate the
effects of religious teaching throughout the land beyond the pre-
cincts of established churches, may be useful for the guidance of
future labourers, so far as human wisdom can avail in the manage-
ment of God's work; but it has yet to be constructed by a patient
collection of materials from one year to another.
This enumeration, however, may serve to shew that, either from
a pure love of souls, or from an effort to extend or to protect their
respective interests, the several sections of the Christian Church
have been drawn forth into the field within the last half century,
until all are occupied in sustaining schools, or sending out mission-
aries to the neglected thousands, or to particular classes of the
people, or in circulating the Holy Scriptures, or books, or tracts.
We find that there is scarcely any room left for new societies con-
sistently with the growth and efficiency of these existing; and
scarcely any sort of people for whose special good some agency does
not exist. A mere review of the institution and objects of these
SCHOOLS AND HOME MISSIONS.
189
societies confirms what we have already too well known, that sec-
tarian antagonism has contributed its full share to their activities,
and that one church has not unfrequently been moved to action,
not only for the sake of preaching Christ, but to save itself from
being worked down by more busy or more charitable neighbours.
And this mixture of human infirmity in our best performances,
while it should cover us with shame and sorrow, should, after all,
be an incentive to perseverance in our proper work of proclaiming
the gospel of salvation to sinful men; to follow charity on its own
account; to study the Holy Scriptures without bigotry, but with-
out idle innovation and philosophy falsely so called; and, first and
last, to pray for that baptism of the Holy Spirit which shall bring
us into a unity of love, while the true centre and standard of doc-
trinal confession, the Bible, guides us into the unity of truth. This
may God grant, for the sake of his eternal Son, the Lord Jesus
Christ our Saviour.
tures.
20. There is, however, one other agency which ought not to be
entirely overlooked. The Society for Promoting Christian
Knowledge, founded more than a century and a half ago, adds
to its more peculiar operations the circulation of the Holy Scrip-
The last annual issue of Bibles and Testaments numbered
210,752, and if but a moderate proportion of these are in our
English dwellings, the society has made a powerful contribution
to the great cause of evangelical Protestantism, which demands
the cordial recognition of all Christians. The Word of the Lord
cannot return unto him void.
IRELAND.
THE RELIGIOUS STATE OF IRELAND.
BY THE REV. WILLIAM URWICK, D.D.
THE RELIGIOUS STATE OF IRELAND.
BY THE REV. WILLIAM URWICK, D.D.
IRELAND early received the gospel. To its inhabitants, the
"Scoti," then "believing in Christ," Celestine, Bishop of Rome,
sent Palladius in the beginning of the fourth century. Soon
afterwards, Patrick, who had been brought to it a captive, and
lived in its eastern portion as a servant, but had escaped to his
native Britanny, came back to it the missionary of a purer faith
than modern Rome calls Christian. He laboured with so much
success, that we are told he planted three hundred and sixty-five
churches, and ordained over them as many bishops and three
thousand presbyters. In following centuries, colonies of Irish
mission monks, some at least of whom were men of sincere piety
and are described as eminent for their knowledge of Holy Writ,
migrated to the neighbouring continent, with the view of Chris-
tianising and civilising its savage people. They nobly withstood
attempts made to bring them under bondage to Rome's ecclesi-
astical chief; but, in the issue of the struggle, right had, for the
time, to give way before might. The Irish churches, however,
retained their liberty till about the middle of the twelfth century,
when their spiritual guides succumbed, and, in token of their ser-
vitude and his sovereignty, sought and obtained four Palls at the
despot's hand. On the country thus becoming a vassal of the
Pope, its new lord assigned it by a Bull to England's king, to
be entered and possessed by him. Perhaps a more striking con-
trast never was exhibited in the history of nations, than the rest-
lessness and resistance with which Ireland has met this ordinance
of the Pope constituting the king of England her civil head, pre-
sents to the uniformly meek and self-sacrificing devotedness with
which she has obeyed, and to this day, in the majority of her in-
habitants, obeys, the dictates of the Holy See in all other matters.
N
194
IRELAND.
The "Reformation" of the sixteenth century, as it regarded
Ireland, did little more than establish the King's supremacy instead
of the Pope's, and introduce by authority the use of the English
Liturgy. Preparation had not been made there, as in England,
by Wickliftism, Lollardism, or Lutheranism, leavening the public.
mind and enlisting its sympathies in behalf of truth. Protestant-
ism has, for the most part, until now, been known there as the
religion of the government, rather than of the people. Yet, there
has all along been a portion of them engaged for the gospel as
opposed to Romanism-the names of Usher and Bedell deservedly
ranking high, one among the mighty champions for evangelism,
and the other among the earnest labourers for its diffusion. Early
in the seventeenth century, numbers of Presbyterians from Scot-
land settled in the north of Ireland, under encouragement from
the Crown, and their pastors ministered the Word of life. Dr
John Owen, who accompanied Oliver Cromwell to Dublin in 1649,
was deeply affected with the disposition he witnessed for hearing
faithful preaching. On his return he expressed to the Parliament
his hope that the “importunate cries" of the "gospelless" Irish
"will disquiet our rest, and wrest help as a beggar doth an alms."
A "great company" of preachers were settled through the country,
as well as in Dublin, during the Commonwealth, at the charge
of the government. They were chiefly Congregationalists and
Baptists.
The restoration of the Stuart line to the throne placed the
Protestantism of Ireland, as it did that of England, in circum-
stances most untoward for its purity and strength. A fearful
blight fell upon its buddings of liberty and life. This was
followed by the war of the Revolution under William the Third.
The advantages of that event, great as they were, had an
accompanying evil. The genius of Irish Protestantism became
secularised yet more than before, and the spirit of political
animosity, partisanship, and strife, possessed the hearts of those
whose element ought to have been the spirit of Christ.
A more
melancholy picture can scarcely be contemplated than that which
Ireland presented in a religious point of view, during the former
half of the last century. The conduct of the clergy, with few
exceptions, instead of being an example to their flocks, was such as
merited the severest reprehension; and when their lives were thus
at variance with the precepts of the gospel, it will not be supposed
that its doctrines were proclaimed from their pulpits. The people,
ITS RELIGIOUS STATE.
195
as the consequence, lost nearly all sense of religion, and became an
easy prey to superstition and vice." Such was the state of things
when Whitefield paid his first visit to the country. His earnest
and faithful preaching, together with the evangelical labours of
Wesley, and others who became their coadjutors, induced an
awakening, the happy effects of which are still felt.
A minister of deservedly high standing in the Presbyterian
body in Ireland writes-"Two hundred years ago Presby-
terians colonised Ulster, chiefly from Scotland, and the class who
settled were generally very depraved. They were followed by
ministers from Scotland, of great life and power, and remark-
able revivals of religion were granted. In these the foundations
of our Church were laid. Matters proceeded favourably for about
one hundred years, so far as the tone of religion was concerned.
But coldness crept over the Church, and formality took the place
of vitality. Arianism was imported from England, and spread
largely, and prevailed for about fifty years, until our ancient
standards became in many presbyteries neglected, and irreligion
spread over the Church. About forty years ago a better spirit
appeared, but especially since 1820 a growing earnestness was
manifest, and great changes have taken place.' To those changes
I shall advert hereafter.
Of the Congregational and Baptist Churches which existed in
Ireland during the Commonwealth, the great majority became
extinct soon afterwards. The principal that survived of the former
class was one in Dublin, continued subsequent to the Restoration,
under the pastorates of Samuel and Nathaniel Mather and
Nathaniel Weld. Associated with some other Dissenting con-
gregations in the metropolis and south of Ireland, it at length
became latitudinarian in doctrine, by degrees Unitarian, and is
now one of the five constituting the Synod of Munster.
It is hardly possible for persons professing godliness to be in a
state answering to the account given of the church at Sardis-
"Thou hast a name that thou livest, and art dead ¨—more truly
than did the Protestants of Ireland in the last century. Mr
Whitefield's ministry produced excitement and impression during
his visits; and Mr Wesley and his followers formed permanent
societies or congregations in Dublin and other parts. In con-
nexion with Lady Huntingdon's plans, the Rev. Walter Shirley,
rector of Loughrea, the Rev. Richard de Courcy, afterwards
vicar of St Alkmond's, Shrewsbury, and faithful men of other
196
IRELAND.
denominations, preached the gospel as they obtained opportunity;
but up to the close of the century, the truth as it is in Jesus was
hardly to be heard within the settled ecclesiastical organisations of
the land. A venerated father in Christ yet living, then a clergy-
man of the Establishment though he afterwards on principle
seceded from it, was one of some half-dozen against whom its
pulpits were closed, by authority, for the irregular matter and
manner of their ministrations. He tells of there being only two
booksellers in Dublin that sold Pocket Bibles-of only one of
them having new ones for sale, and he only two of the
generality of ministers then having less acquaintance with the
Scriptures than Sunday-school children ordinarily have at pre-
sent-and of many other equally affecting proofs of the ignorance
and listlessness that everywhere prevailed on subjects of vital
moment to Christianity and to man. It is even within the recol-
lection of persons whose acquaintance with the country parts of
Ireland does not exceed some five-and-thirty years, that a faithful
ministry was a rarity, to be met with only at distant intervals,
and that teaching evangelical doctrine was bringing "strange
things" indeed to most so-called Protestant cars.
Meanwhile, Romanism was doing its work on a broad scale.
Notwithstanding the hate borne by political Protestants against
the Papists, and the hate reciprocated by Papists against the
political Protestants, the clergyman, the priest and the minister,
it has been said, often met as boon-companions at "ordination
dinners;" Roman Catholic sponsors stood and vowed at the
baptism of Protestant children; intermarriages between members
of the two communions were everywhere frequent, and almost
always brought accessions to the Roman. Not that the priesthood
were zealous while the Protestant pastors were lukewarm; zeal
was not then wanted in the priesthood for its purposes. The
craft was not in danger. There was no foe on the alert. The
clement of Protestantism itself was hardly less Romanising in
reality, though not so apparently, than is the Puseyism of the
present time. If the priest molested not the State or the Church,
the people might enter his fold at will, and he had only the easy
work of receiving them frequently as they came. Even the
Roman Church was comparatively quiet and at rest within her-
self, and her members looked not for that incessant attention from
their religious care-takers they have since learned to expect and
require.
ITS RELIGIOUS STATE.
197
Among the ministers whose labours in the gospel contributed
to produce serious thought on religion in the Protestants of Ire-
land, early in the present century, may be named the Rev. William
Cooper, pastor of the Congregational Church in Plunket Street,
Dublin; the Rev. Gideon Ousely, missionary in the Wesleyan
Connexion; and the Rev. Benjamin W. Mathias, minister of the
Bethesda Episcopal Chapel, Dublin. Mr Cooper in particular
rendered important service, both in the metropolis and in the pro-
vinces, by his clear and powerful announcement of the leading
doctrines of the gospel in their bearing on individual conscience,
and by his fearless and able exposures of Roman and other forms
of Antichristianism. He may be considered as having led the way
in pulpit efforts, now generally making, to convince and convert
the Roman Catholics by "reasoning with them out of the Scrip-
tures."
Among agencies of another class aiding to revive attention to
religion in the country, honourable mention is due to the London
Hibernian Society, founded in 1806 for establishing schools, circu-
lating the Sacred Scriptures, and promoting the preaching of the
gospel in Ireland. It was constituted upon the same non-sectarian
principle with its predecessors in wider spheres-the London Mis-
sionary Society, the British and Foreign Bible Society, and the
Religious Tract Society. After some years it devolved the mis-
sion portion of its labours on another society. Its schools and
scripture-readers covered large districts in Ulster and Connaught,
with some portions of Munster and Leinster, giving reasonable
promise that, if persevering and well-administered, it would exten-
sively bless the population with the light of life. But some years
ago it virtually changed its constitution, then relinquished its
labours, and now exists only as an auxiliary to another society.
From giving this brief sketch of Ireland as she was, I proceed to
place before you Ireland as she is, in those particulars with regard
to which it may be supposed that the brethren, as members of the
Evangelical Alliance, are chiefly desirous of being acquainted with
her condition. With this view I must notice,
I. STATISTICS OF HER POPULATION.
The late census returns shew that Ireland contains an aggregate
of 6,515,794 inhabitants. This, as the public are aware, is a
decrease of more than a million and a half upon the returns made
ten years ago.
The following statement gives the comparative
198
IRELAND.
numbers, and increase or decrease, of the population during the
last thirty years, in the proportions of the four provinces into which
the country is divided:-

1831.
Province.
Population.
Increase
per cent.
1841.
14
Population.
Increase
per cent.
Population.
1851.
Decrease
per cent.
Ulster.......
Leinster...
2,286,622 14
1,909,713 9
2,386,373
1,973,731
Munster....
2,396,161 8
Connaught.....
4305O
2,004,289
1,667,771
1,831,817 231
16
15,
1,011,917 281%
2,227,152 15
1,343,914 21 1,418,859
Total.......... 7,767,401 143 8,175,124 5 6,515,794 20-%
The county in which the greatest change has occurred is Mayo,
in Connaught. In the ten years ending 1831 its population had
increased at the rate of twenty-five per cent, and during the ten
years ending 1851 it had decreased twenty-nine per cent. The
county which shews the greatest decrease since 1841 is Roscom-
mon, in the same province-31 per cent. The whole country in
1831 shewed an increase, during ten years, of nearly fifteen
per cent. In 1851 the whole country shews a decrease, during
ten years, of nearly twenty-one per cent. The population is
this year less by 286,033 than it was thirty years ago. Then
it was advancing, it had for twenty years been advancing, and
continued for ten years more to advance, in the ratio of nearly a
million of inhabitants in each ten years. For the ten years now
expired it has retrograded to the extent of 1,659,330 persons.
This extraordinary fact is to be explained by a reference to
emigration, famine, and disease.
Attempts have been made to ascertain the proportions which
the several religious denominations in Ireland bear to each other
in its population. On this point, however, it is difficult to obtain
satisfaction.
The only returns which can be referred to as authentic are
those obtained by the Commissioners of Public Instruction, in the
year 1834. · Adjusting the several dioceses, so as to correspond
as near as may be with the provinces, the returns will stand
thus:-
ITS RELIGIOUS STATE.
199
ESTABLISHED
CHURCH.
DIOCESES.
Persons.
Places of
Worship.
ULSTER.

ROMAN CATHOLICS.
Persons.
Places of
Worship.
PRESBYTERIANS.
Persons.
Places of
Worship.
OTHER
DISSENTERS.
Persons.
Places of
Worship.
Clogher
Kilmore
Armagh
Dromore
Down...
....
104,359
46,879 50
103,012 99
66
260,241 81
34,623
240,593 76
8,736
309,447 120
84,837
2283
12
26 30
97 17
68 3,340
44
...
41,737 32
76,275 31
69,264 45
933 19
Connor
Derry
Raphoe.....
27,662 42 58,405 37
66,888 59 95,545 45
50,350 73 196,614 70
33,507 41 145,385 36
98,961 56 3,530 17
193,261 96
5,924 33
118,339 84
28,914 27
1,738
17
24 14
Total... 474,394 | 462 ||1,382,505 | 499 636,935 420
15,612 191
LEINSTER.
Dublin.....
106,599 133
391,006 121
2,290
Meath.
25,626 106
377,562 156
672
Ardagh
17,702 42
195,056 60
466
Kildare
13,907 39
120,056 46
9
Leighlin......
20,391 53 169,982 64
191
Ferns
24,672 6-1
172,789 91
19
132 :2-
2,082
27
199
18
12
9
384
17
288 12
1
300 14
Ossory
....
Kilfenora
12,361 58
235 4
209,848 94
8
108 4
36,166 15
4
Total... 161,493 499 1,672,495 647
3,659
15
3,373 101
MUNSTER.
Waterford
5,301 10
Lismore......
5,970 37
43,371 13
209,720 65
110
164
Cashel....
6,178 32
196,256 56
62
131
433
6
382
11
26
3
Emly....
1,246 15
97,115 31
1
1
Cloyne
13,866 85
328,402 89
14
195
9
Cork
35,229 84
303,984 73
510
w.
3
871
16
Ross
5,988 27
102,308 27
:
2 2
Ardfert &
Aghadoe
7,529
43 297,131 76
27
со
8
Limerick......
11,122
Killaloe........
19,149 61
ཚུ་
41 246,302 78
359,585 111
85 1
16
191
9
326 20
Total... 111,578 438 2,184,174 629
962
10 2,454
84
200
IRELAND.
ESTABLISHED
CHURCH.
DIOCESE.
Persons.
Places of
Worship.
CONNAUGHT.


ROMAN CATHOLICS.
Persons.
Places of
Worship.
PRESBYTERIANS.
Persons.
Places of
Worship.
OTHER
DISSENTERS.

Persons.
Places of
Worship.
Kilmacduagh
Clonfert
Elphin.......
656
4,761 13
16,417 42
LO
5
45,476 19
119,082 44
310,822
I
...
2
3
80
250
1
135
со
8
Tuam..
9,619 49
467,970 | 134
367
4
65 6
Killala...
Achonry......
7,729 15 136,383 30
5,417 11 108,835 33
38 1
139
143
1
27
1
Total...
44,599 135 1,188,568 340
800 7
369 23
TOTAL OF ROMAN CATHOLICS AND PROTESTANTS IN EACH
Ulster
Leinster
Munster
4
Connaught
PROVINCE.

ROMAN CATHOLICS.
PROTESTANTS.

Persons.
Places of
Worship.
Persons.
Places of
Worship.
1,382,505
499
1,126,941
1073
1,672,495
2,184,174 629
1,188,568
340
647
168,525
615
114,994
532
45,768
165
It will be observed that, according to these returns, Romanism
predominated in all the provinces, but in Ulster to a small degree
compared with the other three, namely, about one-tenth, its
majority being 255,564 in a population of 2,509,446; whereas in
Leinster, its majority approached ten to one-in Munster, nearly
nineteen to one-and in Connaught, more than twenty-six to
one. Every person acquainted with the country knows that the
measure of intelligence, industry, manliness, and general well-
doing of the people, is in the exact ratio that Protestantism
prevails in the population.
Adding the totals of the four provinces gives a general total for
the country as follows:-

Persons.
Places of
Worship.
Established Church..
792,064
1534
Roman Catholics.....
6,427,742
2115
Presbyterians..
642,356
452
Other Dissenters....
21,808
399
Total of all denominations..... 7,883,970
4500
ITS RELIGIOUS STATE.
201
The proportion of Roman Catholics to Protestants was-

Roman Catholics...
Protestants....
Persons.
Places of
Worship.
6,427,742
1,456,228
2115
2385
Making the Roman Catholics to outnumber the Protestants in
the ratio of more than 4 to 1.
Much inaccuracy, however, has been charged upon these returns.
So far as they regard numbers of persons under the head of "Other
Dissenters," they are obviously erroneous. Take as an example
the returns for four dioceses under this heading:-

Raphoe
Ardagh.....
Ross
Clogher
Persons.
Places of
Worship.
24
14
12
9
2
2
26
30
These disproportions admit of some explanation. The Primi-
tive Wesleyan Methodists, and the Wesleyan Methodists in
connexion with the English Conference, it is believed, at the time
the returns were made, preferred being considered as belonging to
the Establishment. Many mistakes, no doubt, arose from ignor-
ance, negligence, and prejudice or party purpose, in persons
making or agents collecting the returns. A case is said to have
occurred in the north of Ireland, in which the population of a
whole townland were returned as Roman Catholics, when there
was not an individual of that persuasion among them.
It is more easy to impugn the returns obtained by the Com-
missioners of Public Instruction in 1834, than to state the actual
proportion of Roman Catholics to Protestants in the population
of Ireland now. The former have been wont to magnify their
numbers, thereby to magnify their importance and strength. The
Catholic Directory for the present year mentions them as ፡፡
millions”—about half a million more than there are of persons in
the country. And others than Roman Catholics have sometimes
given countenance to their unwarrantable exaggerations.
seven
On the contrary, a noble lord in the Upper House of Parlia-
ment has lately stated that the Roman Catholics of Ireland now
number only about 500,000 more than the Protestants; and his
statement has been quoted as authentic in several of the leading
journals, both metropolitan and provincial. What data his lord-
202
IRELAND.
ship may have to warrant the conclusion at which he has arrived
I am not aware of; but I fear they are as non-trustworthy as
were the returns of 1834. Granting, as probably we must, that
those returns represented the disproportion of numbers in the two
great bodies to be larger than it truly was, and admitting further,
that the number of Roman Catholics emigrating, and brought to
an untimely end by famine and pestilence, has been considerably
greater than that of Protestants, I question if we are warranted
in reckoning that the excess of loss among Roman Catholics
has reduced the proportion more than would make them now
lower in number than seven to two of the Protestant population.
The cry long was that the hale and well-circumstanced Protes-
tant yeomanry were all quitting the country-crowds upon crowds
from Ulster itself-and abandoning the land to the other party.
Indeed, with every willingness to concede the utmost that can
fairly be allowed, I venture to think that we place the number of
Protestants at a sufficiently high figure if we reckon them as one
in four of the population. This will give us at present in Ireland
4,886,846 Roman Catholics,
1,628,948 Protestants of all Denominations;
reducing the number of Roman Catholics lower by 1,540,846 than
it was stated to be in the returns of 1834, and increasing that of
Protestants by 172,720 above what was then reported-a differ-
ence, I think, as great as we can believe to be required by error in
those returns, and by causes of extra reduction in the number of
Roman Catholics that have been in operation since.
Of course, this conjecture is made with regard to the proportion
of the two bodies in the aggregate population. It admits that the
relative numbers have altered materially in particular neighbour-
hoods, and in the provinces taken separately. The disproportion
between Roman Catholics and Protestants may be greatly dimi-
nished in Connaught; but there is reason to believe that the rela-
tive number of Roman Catholics has been much greater in Ulster
of late than it was in 1834.
II. THE NUMBER OF CLERGYMEN OR RECOGNISED MINISTERS
OF RELIGION.
1. The Roman Catholic.
The Roman Catholic Church in Ireland is divided into four
archbishoprics and twenty-four bishoprics.
ITS RELIGIOUS STATE.
203
There are 2769 Roman Catholic clergymen, being a proportion
of one to each 2353 persons of the aggregate population of the
country. In the several provinces, the proportion stands thus :-
Ulster
Leinster..
Munster.
.615 Clergymen, or 1 to each 3259 Persons.
.885
.844
1884
2170
"
"
2380
>>
"}
Connaught.......425
Supposing the conjecture before mentioned as to the number of
Roman Catholics now in the country to be nearly correct, there is
a proportion of one clergyman to every 1765 persons in that com-
munion.
2. The Episcopalians, or Established Church.
This religious body divides the country into thirty-four dioceses
under the government of two archbishops and ten bishops, with a
small district called, "The Exempt Jurisdiction of Newry and
Mourne."
There are 2261 clergymen, irrespective of those resident in the
country without ecclesiastical charge. This aggregate of Episco-
palian ministers divides in about the following proportions to the
several provinces:-
Ulster...
Leinster....
Munster.
Connaught..
....651
735
673
199
2261
giving an average of one minister to each 350 persons in that
communion as a whole.
The support of the Established Church is, of course, derived
almost entirely from what is called the Church property of the
country. I say "almost" entirely, for some of the largest and
most effective congregations in its fellowship have their expenses de-
frayed by pew-rents, or other forms of what is called the "voluntary
principle.' The curates are generally paid by the rector, vicar,
or other incumbent of the parish in which they serve.
""
It is proper to state here, that, in the year 1834, the legislature
provided for some important changes in the appropriation of ecclesi-
astical property, by what is called the "Church Temporalities
Act," retaining the whole, however, for the body to which it
previously belonged. This act reduced the number of archbishops
from four to two, and of bishops from eighteen to ten-the sup-
204
IRELAND.
pressed sees to become void on the demise of the then present
occupants. The average Episcopal income had been £150,635;
the act fixed the amount for the two archbishops and ten bishops
of the new arrangement at a total of £67,537, which, if divided
equally, would give to each £5628 a year. The suppressed sees
were vested in a board of ecclesiastical commissioners. The
revenue received from them in 1849 was upwards of £39,000.
The other principal sources of revenue to the Board are ;-suspended
dignities and benefices-a tax in proportion to income upon all
bishoprics and benefices above £300 per annum-disappropriated
tithes-and about £4000 a year from a private fund for the aug-
mentation of small benefices. The total annual receipts and
expenditure by the Board, for the sixteen years from 1834 to
1849 inclusive, averaged £112,000. The outlay, exclusive of
the Board's expenses, has been principally for rebuilding and
repairing churches, for providing requisites for Divine service,
and for stipends to incumbents, curates, vicars-choral, and diocesan
schoolmasters. It is said that the total amount of tithe-rent
charges payable in Ireland to ecclesiastical persons, including the
commissioners, is £401,114 a year, which is estimated as about
a hundredth part of the annual produce of the soil. This amount
does not include property consisting in glebe-houses and lands.
A voluntary association was formed in 1839, called "The Addi-
tional Curates' Fund Society." It supplies additional clergymen
to parishes requiring them, but unable to support them. In 1850,
the number aided was thirty-five, by grants varying in amount
from £5 to £75 each. The Queen is patroness, and the Lord
Primate president, of this society.
3. The Presbyterians.
Of this denomination there are several bodies in Ireland.
(1.) The General Assembly of the Presbyterian Church.
Previous to 1840 two bodies existed-one in fellowship with
the Established Church of Scotland, and called the Synod of
Ulster; the other in fellowship with the Secession Church of that
country, and called Seceders. In the year named, after due and
amicable correspondence, the two bodies united under the name of
the General Assembly of the Presbyterian Church in Ireland.
It embraces about 480 congregations under the government of
thirty-five presbyteries, giving a total of 514 ministers in charge
of congregations. To these may be added ninety ordained
ministers and licentiates having no charge-making a total of
ITS RELIGIOUS STATE.
205
604 recognised preachers. As located in the several provinces,
they are in-
Ulster
Leinster.
Munster.
Connaught.......
..559
20
10
15
604
(2.) The Reformed Presbyterian Synod of Ulster is divided
into four presbyteries, containing twenty-nine ministers, and all
situated in Ulster.
(3.) The United Original Seceding Presbytery of Down and
Derry, containing four ministers-all in Ulster.
(4.) The Eastern Reformed Presbyterian Synod has two
presbyteries, containing nine ministers-all in Ulster.
(5.) The Associate Presbytery of Ireland, containing six mini-
sters-all in Ulster.
(6.) The Presbytery of Munster, containing ten ministers-
two in Leinster and eight in Munster.
(7.) The Remonstrant Synod of Ulster, divided into three
presbyteries, containing thirty-four ministers-all in Ulster.
(8.) The Presbytery of Antrim, containing twelve ministers—
all in Ulster.
(9.) The United Presbytery or Synod of Munster, containing
seven ministers-all in Leinster.
Of these nine bodies professing themselves Presbyterians, those
numbered from 1 to 6 adopt the Westminster Confession as
their symbol of faith. Those numbered from 7 to 9 are Uni-
tarians.
Towards the support of the Presbyterian ministry in Ireland,
an annual Parliamentary vote is made to the amount of £35,000,
under the name of Regium Donum. The allowance to each
minister from this fund is about £75 a year, and is granted
irrespective of doctrinal opinions. But the bodies numbered 2
to 5 do not accept it.
The total number of ministers and licentiates belonging to the
six evangelical bodies of Presbyterians in Ireland is 662, which
are located, as to the provinces, thus:-
Ulster.....
Leinster
Munster..
Connaught.
..607
22
18
15
206
IRELAND.
4. The Methodists.
Of Mr Wesley's followers there are three bodies in Ireland,
namely―
(1.) The Methodist Church, or Wesleyans in connexion with
the English Conference, has 157 ministers and missionaries.
(2.) The Primitive Wesleyan Methodists.
eighty-one ministers and missionaries.
This body has
(3.) The Methodist New Connexion has ten missionaries, of
whom nine are in Ulster and one in Leinster.
The total number of ministers and missionaries in the Methodist
bodies in Ireland is 248, divided as to provinces, thus:—
Ulster........
Leinster...
Munster.....
Connaught......
5. The Congregationalists.
..135
57
40
16
The number of their ministers in Ireland is twenty-four, namely
-in Ulster, fourteen; in Leinster, six; in Munster, three; in
Connaught, one.
6. The Baptists.
This body has sixteen ministers in the country, namely-in
Ulster, five; in Leinster, six; in Munster, three; in Connaught,
two.
7. The United Brethren have twelve ministers in Ireland, of
which are in Ulster, ten; in Leinster, two
Altogether, then, there are in Ireland of Protestant ministers,
not including the Unitarians-
Episcopalians.....
Presbyterians....
Methodists
...
Congregationalists...
Baptists........
United Brethren....
.2261
662
248
25
16
12
Total ...............3224
outnumbering the Roman Catholic clergy by 455, and being in
the proportion of one Protestant minister to each 2021 persons in
the population, and to each 508 Protestants. As located in the
several provinces, they are as follows:-
Uster......... 1425, or 1 to each 1405 persons.
•
Leinster.......... 828, or 1
2014
""
Munster
737, or 1
2485
>>
Connaught....... 233, or 1
4342
">
ITS RELIGIOUS STATE.
207
The proportion of Protestant ministers to Roman Catholic clergy
is, in the several provinces—
Ulster............1425 Protestant ministers to 615 R. C. clergy.
Leinster......... 828
Munster
737
Connaught..... 233
885
13
19
814
">
"
325
""
The Society of Friends. have a number of congregations, and
have honourably distinguished themselves in benevolent works.
III. COLLEGES IN IRELAND FOR THEOLOGICAL STUDENTS.
1. The Roman Catholic Colleges.
Of these there are six.
(1.) The Royal College of St Patrick, Maynooth.
(2.) The College of St Patrick, Carlow.
(3.) The College of St Patrick, Thurles.
(4.) The College of St Kyran, Kilkenny.
(5.) The College of St John, Waterford.
(6.) The Catholic Missionary College of All-hallows, at Drum-
condra, near Dublin. This college educates ecclesiastics for
foreign missions, and is sanctioned by the Holy See and the
Propaganda. The Catholic Directory states, that a number of
clergymen have formed themselves into a community, modelled
upon that of St Sulpice, and gratuitously devote themselves to
the direction and education of the young missionaries. There are
at present between eighty and ninety students, under the care of
a president, vice-president, and seven professors. The destinations.
of the students are said to be, "Agra, Calcutta, England, Hobart
Town, Van Diemen's Land, Madras, the Mauritius, Scotland
(W. D.), Trinidad, Rhode Island, Texas, New Zealand, Sydney
and Melbourne (Australia), Oregon city, Nesqualy (Oregon), Van-
couver's Island, Cape of Good Hope (E. D.), Montreal and
Kingston (Canada).” "The holy sacrifice of the mass is offered
up every morning for all the subscribers and benefactors, living
and dead, and for their intentions; they will, moreover, be entitled
to a participation in the merit of the apostolic labours, conversions,
masses, prayers, and other good works, which may be the fruit of
this institution, throughout the world, to the end of time."
The Roman Catholic colleges in Ireland, for preparing a
priesthood for the country, have collectively a staff of thirty-
five professors, of whom fourteen are engaged in the depart-
ments of Theology, Sacred Scripture, and Ecclesiastical History.
208
IRELAND.
With the exception of the Maynooth College, none of these
institutions receive aid from Government.
2. The Episcopal or Established Church.
The ministers of this body generally receive their education in
Trinity College, Dublin, which is also a university. It was
founded by Queen Elizabeth in 1593. It is on a more liberal
basis than the sister establishments at Oxford and Cambridge, in-
asmuch as it admits Protestant Dissenters and Roman Catholics,
as such, equally with members of the Established Church, to
attain degrees in arts, though it restricts the ecclesiastical
courses to the last-named' class. Its staff of professors in that
department includes two of Divinity, with fifteen assistants among
the junior fellows, one of Biblical Greek, and one of Ecclesias-
tical History. The number of students of all kinds who entered
Trinity College during the five years from 1844 to 1848 inclusive
averaged about 350 a year. The number who annually passed
their examinations for the Bachelor's Degree in Arts, during the
same term, was about 240. And the number who received divinity
certificates during that period was about 111 annually. By which
it appears that nearly one-third of those entering the College, and
approaching one-half of those who pass their degree examination,
are candidates for the ministry in the Established Church.
3. The Presbyterian Church.
This body has its General Assembly's College at Belfast,
having a staff of eight professors, namely, two of Systematic
Divinity, one of Ecclesiastical History and Pastoral Theology,
one of Sacred Criticism and Interpretation, one of Biblical and
Ecclesiastical Greek, one of Oriental Languages, one of Moral
Philosophy, and one of Sacred Rhetoric. The students have to
attend for six sessions, of an average of six months, in each suc-
cessive year. The average number of students is about 200.
The usual fee is £2 from each to the professor he attends during
the session. Each professor is paid £250 a year by Government.
A bequest of £20,000 for the foundation of another Presbyterian
college, in connexion with the General Assembly, is in progress of
arrangement.
IV. VOLUNTARY SOCIETIES FOR PROMOTING THE GOSPEL IN
IRELAND.
Of these there are a goodly number. They consist of two
classes-General and Denominational.
ITS RELIGIOUS STATE.
209
1. General.
Of these ranks
(1.) and chief, The Hibernian Bible Society.
This was founded in 1806, upon the model of the British and
Foreign Bible Society, and was designed to do for Ireland the
work which that nobler institution projects for the world. Besides
the authorised English version, it has published a translation of
the entire Scriptures in the Irish language and character. It has
a large number of auxiliaries, branches, and associations, through
the country. From its commencement, its issues of Bibles, Testa-
ments, and portions of the Scriptures, up to March last, amounted
to 1,913,857. Those for the year ending at the date mentioned
amounted to 103,138, being 5264 above the previous year. The
expenditure from the beginning has been £185,611, 7s., including
for the last year £3451, 5s. 4d. Its distributions have been by
sales at cost or reduced prices, and by grants to schools, emigrants,
societies, colporteurs, &c. It has at present twenty-three col-
portage agents, occupied solely in the sale of the Sacred Writings.
(2.) The Sunday-school Society for Ireland.
It affords aid to Sunday-schools by sales at reduced prices or
by grants of Bibles, New Testaments, portions of the Scrip-
tures, and other books and printed helps in the good work. The
number of schools, scholars, and gratuitous teachers in connexion
with the Society on the 1st of January last were-
Province.
Present
Population.
Schools.
Scholars.
Gratuitous
Teachers.
Ulster......
2,004,289
1931
164,635
14,151
Leinster..
1,667,711
457
32.314
3.006
Munster...
1,831,817
400
17,160
1,774
Connaught.......
1,011,917
216
12,403
$22
Giving for the country a total of 3004 Sunday-schools, contain-
ing 226,512 scholars, under the instruction of 19,753 gratuitous
teachers, which is an increase of fifty-one schools and 2454
scholars, and a decrease of fifty teachers, from the preceding year.
(3.) The Society for Promoting the Education of the Poor,
commonly called the Kildare Place Society, was established in
Dublin in 1811. Its principles were the admission of pupils,
uninfluenced by religious distinctions, and the reading of the Bible
or Testament, without note or comment, by all the pupils who had
attained a suitable proficiency; excluding catechisms and contro-
210
IRELAND.
versial treatises; "the Bible or Testament not to be used as a
class-book, from which children should be taught to read or spell.”
A pledge having been given by the committee that "no attempt
should be made to influence or disturb the peculiar religious tenets
of any sect or description of Christians," a grant of £5538 was
made by Government to the Society in 1819, at which time it had
241 schools, containing 16,786 children. Subsequently the
Society's operations greatly multiplied, and the Government
grant was increased, until in 1826 it reached £30,000, from which
year till 1830 it was £25,000 annually. It was then discontinued.
The Society had at that time 1621 schools, containing 137,639
scholars. The Society was left without resources, and it has since
declined so far as to have been for many years unable to do more
than support a model-school in Dublin, and make occasional grants
of school requisites for helping on education in other parts of the
country. The Roman Catholic hierarchy objected to the reading
of the Scriptures by the young, even with the limitations pre-
scribed by this Society; and, as the Society would not yield that
principle, to meet the wishes of the priesthood, the Government
established a system of its own, which forbade the reading of
the Bible in ordinary school hours.
(4.) The Religious Tract and Book Society for Ireland was
formerly active and useful, but at present it has little more than a
nominal existence.
(5.) The Religious Tract Society of London is an institution to
which the interests of Christian truth and piety in Ireland have
been long, and continue to be, largely indebted. An Hibernian
branch has been lately formed in Dublin, partly with the
view of promoting its colportage agency in the country; but as
yet little has been done in that respect, through the great diffi-
culty, experienced also by other societies, of obtaining suitable
men for the work.
2. Denominational.
(1.) Connected with the Episcopalian body.
1st, The Association for Discountenancing Vice and Promoting
the Knowledge and Practice of the Christian Religion.
This Association was instituted in 1792, and incorporated by
Act of Parliament in 1800. It corresponds nearly to the London
Society for Promoting Christian Knowledge. Its funds were
derived principally from Parliamentary grants, till the year 1832,
since which time it has depended altogether upon voluntary
ITS RELIGIOUS STATE.
211
contributions. From its commencement up to September 1850, it
had sold at reduced prices, or given gratuitously for catechetical
premiums or otherwise-
190,124 Bibles.
305,475 Testaments.
3,895 portions of the Scriptures.
423,471 Books of Common Prayer, and
2,704,552 religious and moral books and tracts.
Of these, 1960 Bibles, 911 Testaments, 408 portions of the
Scriptures, 7810 Prayer-Books, and 11,041 tracts, were issued
during the year ending with the above date.
How far the "religious and moral books and tracts" circulated
by this Association are what would be considered evangelical, I
am not aware.
2d, The Church Education Society for Ireland was formed in
1839. Its "objects" are "to assist schools at present existing in
the country, and to establish new schools on an improved system,
for the purpose of affording to the children of the Church, instruc-
tion in the Holy Scriptures, and in the Catechism and other
formularies of the Church, under the direction of the bishops and
parochial clergy, and under the tuition of teachers who are
members of the United Church of England and Ireland."
The Society works chiefly through diocesan societies in the
several parts of the country, of which there were twenty-seven in
the year 1850. The number of schools upon the list in the same
year amounted to 1882, and of scholars upon the roll in them
were 108,450, being an increase of fourteen schools and a
decrease of 3507 scholars upon the previous year. The average
attendance of scholars enrolled in the schools was, in 1850, 64,647.
Of the 108,450 scholars on the roll there are reported to be of
Children of the Established Church.....
>>
""
Protestant Dissenters...
Roman Catholics……..
The receipts of the Society for the same were-
By the Diocesan Societies………..
General Society...
.60,019
.15,134
..33,297
£ S. d.
33,647 18 5
4,610 2 2
The London Hibernian Society is now an auxiliary to the
Church Education Society for Ireland. Urgent applications have
been made to Parliament for a pecuniary grant to the Society, but
hitherto in vain.
212
IRELAND.
3d, The Irish Society for Promoting the Scriptural Education
and Religious Instruction of the Native Irish through the Medium
of their own Language.
Among other friends not resident in the country who have
shewn a deep concern for the Irish-speaking portion of its inhabi-
tants, the Rev. Christopher Anderson of Edinburgh deserves
particular mention. He repeatedly visited and traversed the land,
obtaining information, and endeavouring to awaken in Protestant
ministers and others reflection and activity on the subject. His
"Historical Sketches of the Native Irish " had a wide circulation.
Partly, at least, in consequence of his generous efforts, the Society
now spoken of was formed in 1818. It employs three clerical
agents—one in Ulster and two in Munster; thirty-seven Scripture-
readers-two in Ulster, seventeen in Munster, and eighteen in
Connaught; and has 667 schools—247 in Ulster, 217 in Munster,
and 203 in Connaught. These schools contain 29,119 scholars,
of whom 11,050 have passed examination.
It is to observed, that the schools under this Society are volun-
tary assemblages of the peasantry, adult as well as youth, in what
place may happen to be convenient. A competent person is
engaged to teach them the Irish language sufficiently to read the
Irish Scriptures, and he is paid in proportion as his pupils pass
examinations. Nothing else is taught in the schools.
The Society has issued during the past year, by grants from the
Hibernian Bible Society-
365 Irish Bibles.
146 English ditto.
2,397 Irish Testaments.
4,527 Irish portions of Scripture.
The Society also issued during the year-
16,831 Irish Primers.
51 Irish Grammars.
90 Irish Dictionaries.
12 English Prayer-Books.
The Society has appropriated the following sums, to be paid
annually, to encourage the study of the Irish language:—
Endowment of Four Bedell Scholarships in Trinity College.....
Premiums to Irish Students in College....
Premiums to Students in Lucan School for the sons of the Clergy,
not exceeding......
£80 0 0
30 0 0
25 0 0
£135 0 0
ITS RELIGIOUS STATE.
213
4th, The Irish Society of London for Promoting the Education
and Religious Instruction of the Native Irish through the Medium
of their own Language co-operates with the Irish Society in
Dublin, taking under its supervision the greater part of the mission
work.
It includes among its agents 17 Irish-speaking clergy-
men-1 in Ulster, 8 in Munster, and 8 in Connaught; 4 lay
agents-2 in Leinster and 2 in Munster; 90 Scripture-readers-
21 in Ulster, 8 in Leinster, 22 in Munster, and 39 in Connaught;
and 10 schoolmasters-2 in Munster and 8 in Connaught.
5th, The Ladies' Auxiliary to the Irish Society was at first
merely what its name imports; but has for some time had an
agency of its own. It employs 95 Scripture-readers and 3 teachers
of schools, located thus:-in Ulster, 19; in Leinster, 7; in Mun-
ster, 43; in Connaught, 29.
Of these agents, 29 are paid by the Irish Society of London,
and several others are paid for by associations, congregations, and
individuals in Ireland, England, or Scotland. £20 is mentioned
in the statement of accounts as paid in "salaries to Irish-speak-
ing clergymen.'
6th, The Scripture-readers' Society for Ireland.
"The simple object of this Society is, to employ, after most
careful examination of character and qualifications, men of humble
rank and approved piety to read the Scriptures amongst the poor,
from house to house. Being of the same grade with the persons
amongst whom they move, they are most willingly admitted to
houses where a Protestant minister could not so readily obtain
access." The agents are "strictly prohibited from carrying about
with them, for the purpose either of reading to the people, or of
distributing amongst them, any book or publication but the Scrip-
tures of the Old and New Testaments." They are also "strictly
prohibited from preaching, either in houses or elsewhere; and must
avoid altogether assemblies of the people at fairs or markets."
Their "business is to be with families and individuals."
The Society was formed in 1822. It has now under its care
68, of whom 27 read or speak the Irish language. The 68 agents
are located thus:-
Ulster....
Leinster....
20
..16
Munster.
.20
Connaught.
..12
7th, The Islands and Coast Society.
214
IRELAND.
Mr Anderson, before named, in his "Sketches of the Native
Irish," called attention to the "Islands of Ireland," numbering in
all 196, of which 140 were inhabited by a population estimated
at 42,999. Separated from the mainland, they lived and died
without the instructions of the gospel. To meet the spiritual
wants of those insulated thousands, and of the thousands more
upon various portions of the coast of the country the islands bor-
dered upon, a society was formed about sixteen years ago, and
employs for the purpose missionary clergymen, Scripture-readers,
and schools. It has at present 43 stations, and as many schools,
-containing in all 3000 children. Of the stations there are, in
Ulster, 9; in Leinster, 3; in Munster, 17; in Connaught, 14.
The Society has found it necessary in some cases to administer
"temporal relief."
8th, The Dingle and Ventry Mission Association, for the Promo-
tion of Protestantism, and Protection of Converts from Popery in
that district.
Dingle is a small town on the north shore of a bay of the same
name in the county of Kerry, containing, in 1841, a population of
3400. In 1829, a clergyman then on a mission-tour preached in
the market-house at Dingle in the Irish language, and from that
visit arose the occupancy of the place as a station of the Irish
Society. A clerical missionary was appointed to the sphere.
Difficulties were gradually overcome, agency increased, and,
although priestly influence did its worst to check the work, suc-
cess was realised, until, in 1845, the number of converts and their
children amounted to 800 individuals. Many of the converts have
been employed in erecting churches and school-houses, and in
farming, for which latter purpose some portions of land have been
taken. Gratuitous relief has also been administered, rendered
necessary partly by the destitution which prevailed, and partly by
the persecution to which the converts were exposed. In the time
of famine and pestilence many of the converts left the neighbour-
hood for other parts of Ireland, or emigrated to England or
America. "The Mission extends over six parishes, forming the
western extremity of the peninsula of Dingle, which stretches out
forty miles into the Atlantic ocean, and includes also the Great
Blasquet island. Twelve years ago there was but one small
church, and three or four Protestant families, in the whole district.
There are now five places of worship-three large churches, and
two licensed school-houses-in four of which Divine service is
ITS RELIGIOUS STATE.
215
There are 255
performed, principally in the Irish language.
families of converts, consisting of 1150 individuals, independently
of the recent conversions in the Dingle Poorhouse, and nine daily
schools under the care of the Mission. More than seventy adult
converts have sealed the sincerity of their conversion by dying in
the faith, and nine converts from this district have been ordained
for the ministry of the church, and are still engaged in the minis-
try or have died in the faith. A Roman Catholic priest, sent by
the Roman Catholic bishop expressly to put down the reformation
in the district, became himself a convert in connexion with it."
9th, The Achill Mission.
Achill is a large island off the coast of Mayo, which, by the
census of 1841, contained a population of more than 6000. A
mission colony was planted there in 1833, when, with the excep-
tion of a few coast-guards, there was not a single Protestant among
its inhabitants. The evangelising agencies are three mission
clergymen, and schools containing 1800 children. There is also
a training-school for schoolmasters and Scripture-readers. The
secular department includes a dispensary and hospital, farming
operations, a printing office, building, and other works connected
with a colony. Two churches, with several school-houses, have
been erected. The most determined opposition that Roman influ-
ence, headed by Archbishop M'Hale, could command, has been
brought to bear against the work, but happily in vain.
At a
visit from the Bishop of Tuam, in September 1849, 400 persons
were "confirmed," of whom only 28 were originally Protestants.
A parish church has been built at Achill Sound, on the neigh-
bouring mainland, and missionary operations are extending in the
district.
10th, The Society for Irish Church Missions to the Roman
Catholics carries on operations with great vigour in Dublin,
Belfast, Limerick, Enniscorthy, and the county of Galway. In
Dublin, besides a clerical missionary, "there are thirty-two agents
employed, whose daily occupation is to visit amongst the Roman-
ists, and strive to bring them to an acquaintance with the gospel
of Jesus."
The summary of the agency is as follows:-13 ordained
missionaries, 1 lay superintendent, 3 lay agents, 83 readers, 41
schoolmasters and mistresses; making altogether 141 agents
employed.
This does not include the agents in the employ of the several
216
IRELAND.
local committees for missions, whose salaries are paid by the
Society, while the responsibility of engaging them rests with the
local clergy.
The lower instrumentality of Irish teachers, which is of very
great importance in carrying on the work, includes 274 persons,
who instruct 3520 Romanists in reading the Irish Scriptures.
11th, The Ladies' Hibernian Society makes grants toward the
support of female schools in Ireland.
12th, The General Irish Reformation Society for the Restoration
in Ireland of her Primitive Religion and the Necessary Protection
of Converts.
Of this Society, "conversion is the first object, and protection.
the second." During last year, it had in connexion with it 17
Scripture-readers, 14 schoolmasters, 4 schoolmistresses, and made
grants to several other schools. It had also built, or assisted in
building, 17 school-houses, 9 of which are to be used as churches.
Several Scripture-readers' houses and schoolmasters' houses were
also built, giving employment to destitute and persecuted converts.
It has built a church in Ennis, where a missionary now preaches
the gospel.
13th, The Priests' Protection Society, "the great objects of
which are first, to protect priests of good character who con-
scientiously abandon the apostasy of Rome for the pure faith of
the gospel; second, to afford protection and education to a class
of young men originally intended for the priesthood in the Romish
Church; third, to disseminate throughout the world, by means of
the pulpit and the press, scriptural and anti-Popish instruction;
fourth, to reform Romish priests throughout Great Britain, Ireland,
and foreign countries.
"Since the formation of the Society in 1844, fourteen reformed
priests, and twenty-five reformed Romish students, have received
aid and protection. The Society has also issued from the press
202,910 copies of scriptural and anti-Popish publications."
(2.) Connected with the Presbyterian denomination.
1st, The Home Mission of the General Assembly, whose labours
embrace two departments-the support of gathered congregations
not yet in receipt of the Regium Donum, and aggressive move-
ments upon the masses of population that are still in the darkness
and superstitions of Popery.
During the year ending July 1850, 34 congregations received
aid from the funds-19 in the north, and 15 in the south and
ITS RELIGIOUS STATE.
217
west. Some of these have, during the year lately expired, become
entitled to the "Bounty," and thereby are no longer dependent
on the Mission. The "principal members" of these congregations
are said to be "old Presbyterians from Scotland or Ulster, bound
by strong associations to the Church of their fathers, to the land of
their fathers' homes and graves."
The Assembly's Mission to Roman Catholics embraces five
principal spheres.
1st, The Irish schools in the county of Tyrone were established
sixteen years ago. There are now 46 teachers, with 340 scholars,
under the superintendence of the minister at Six-mile-town. 25
of the teachers, reared as Romanists, " attend Presbyterian wor-
ship; and the minds of the children are stored with Christian
truth, as expressed in the Shorter Catechism."
2d, At Petigo, in the county of Donegal, are 20 Irish teachers
and 397 scholars, also privileged with evangelical oversight and
instruction. "Two of the teachers, with their families, have ceased
attending mass," and "three others have sought admission to the
Presbyterian Church.”
3d, The mission at Birr, or Parsonstown, is under the care of
the Rev. Dr Carlisle. There, among our English-speaking popu-
lation, are greater openings for usefulness than can be supplied. A
medical missionary is connected with the station, and his profes-
sional attentions to the people prepare for and aid direct attempts
for their evangelisation. There are three daily schools in which
industry is taught, in addition to other secular instruction.
Several Scripture-readers are employed, who have been gladly
received by 660 families.
4th, In the county of Kerry "the cause of truth," says the
Society's last Report, "flourishes notwithstanding the success of
the Romish priesthood in doing what in many places they have
not influence to do now-stirring up the lowest of the people to
oppose reformation by lawless violence." There are also schools
with a large attendance of pupils.
5th, The province of Connaught.
In Connaught are "twelve ministers doing missionary work,
nine catechists or Scripture-readers, forty schools, in which are
forty-seven teachers, of whom five are male teachers, and the
remainder female teachers. There are on the rolls above 2000
children, and about 1500 in daily attendance. In the female
schools the sewed-muslin work is taught to about one-half of the
218
IRELAND.
girls." "Preaching, prayer-meetings, and Sabbath-schools are
being conducted constantly in each of the missionary districts."
"Through means of the schools, there is access to a larger extent,
for the missionary and Scripture-reader, to Roman Catholic
families, whose children constituted about four-fifths of the
scholars." In Galway, under the superintendence of the mis-
sionary, are fifty Irish schools, with 530 pupils.
In Ulster, sixty-six Irish teachers and 747 scholars; in Leinster,
three industrial schools and 180 scholars; in Munster, one mis-
sionary; in Connaught, twelve missionaries, nine catechists or
Scripture-readers, fifty Irish teachers and 430 scholars, forty
industrial schools and 2000 scholars.
In relation to "Irish" schools, it is stated that circumstances
have greatly changed. The native language is rapidly falling into
disuse; Romanist parents wish their children to learn English;
and it has become difficult to find a sufficient number of pious
persons to conduct schools in the Irish tongue.
2d, The Belfast Ladies' Relief Association for Connaught.
This association employs forty-four female teachers in as many
schools of female industry, where Scriptural instruction is im-
parted, while the scholars are trained in needlework, and many
of them already earn what contributes to their support.
(3.) Connected with the Methodists.
Each of the three Wesleyan Methodist bodies, already named,
has its missionary operations for evangelising the country. The ·
ministerial agents connected with each have been numbered with
the circuit preachers under a former heading.
1st, The Methodist Missionary Society embraces Ireland
as a department of its general operations. It has in Ireland,
eighteen missionary stations, occupied by twenty-two mission-
aries. Of these stations, there are five in Ulster, two in Leinster,
eight in Munster, and three in Connaught. Some of the mission-
aries preach "in the open air, and are much encouraged by the
crowds, who are anxious to hear the Word of God." They state
that "they never saw the Roman Catholic population so willing
to hear them preach as now." Connected with the Mission are
sixty-two day-schools for religious and general instruction, attend-
ed by from 3000 to 4000 children, some of whom are Roman
Catholics. Several of the schoolmasters are also local preachers,
and some of them can preach in the Irish language.
2d, The Primitive Wesleyan Methodist Missionary Society
ITS RELIGIOUS STATE.
219
belongs to the Methodist body which remains in the communion
of the Established Church.
This Society has twenty-six stations, and twenty-one ministe-
rial agents, including a resident secretary and a travelling agent.
Of the stations, ten are in Ulster, six in Leinster, seven in Mun-
ster, and three in Connaught. It has also Scripture-readers and
mission schools-in Ulster, seven; Leinster, one; Munster, two;
Connaught, two.
"From as accurate a calculation as can be made of the labours
of the Primitive Wesleyan Methodist itineracy in Ireland," includ-
ing those of the circuit-preachers and the missionaries, "the
following result appears:-in the course of each year 40,000 ser-
mons in English and Irish are preached; 100,000 family visits
are paid, and 120,000 miles travelled."
3d, The Methodist New Connexion Missionary Society occu-
pies Ireland as a sphere. It has ten missionaries, namely, as
before stated-in Ulster, nine, and in Leinster, one.
It is to be observed that all the Methodist bodies have a large
number of preachers called "local," who are engaged in making
known the gospel in their respective neighbourhoods.
(4.) Connected with the Congregationalists.
The Irish Evangelical Society is a branch of the British Mis-
sions connected with the Congregational Union of England and
Wales. It contributes to the support of twelve ministers, who
also itinerate. Of these are-in Ulster, ten, and in Munster, two.
It has also seven Scripture-readers, of whom are in Munster,
one, and in Connaught, six.
(5.) Connected with the Baptists.
The Baptist Irish Society of London supports, in whole or in
part, sixteen ministerial agents, namely-in Ulster, five; Leinster,
six; Munster, three; and Connaught, two.
It has also six Scripture-readers, and seventeen daily schools.
Of these there are-in

Ulster....
Leinster...
Munster...
Connaught
Scripture-
readers.
Day-
schools.
2
--
1
1
4
13
(6.) Connected with the United Brethren.
This body employs eight Scripture-readers-all in Ulster.
220
IRELAND.
(7.) The Trustees of the late Countess of Huntingdon support
eight Scripture-readers, of whom are—in Ulster, five; in Leinster,
one; and in Connaught, two.
To the above may be added several agencies reported by parti-
cular congregations, and individuals in different localities.
V. THE GENERAL STATE AND RELATIVE POSITION OF ROMANISM
AND PROTESTANTISM IN IRELAND.
1. Of late years the Roman Catholic clergy have risen greatly
in their social status.
At one time the Roman Catholics of Ireland were down-trodden
by the Government. They were hostile to the Protestant succes-
sion in the British Crown, and it was then deemed right and
pious for "the powers that be" to enforce Protestantism and its
observances upon their subjects by pains and penalties. Both
parties considered it a political not less than a theological conflict,
and sought each, by carnal weapons, to overcome and to crush its
antagonist. With the secular arm of Great Britain, the Protes-
tants of Ireland kept the Papists under. Nor can we much
wonder that they did so, remembering how Rome used the sword
against Protestants when she had opportunity-how little the
doctrine of religious freedom was understood and how the Pope
and his government act towards Protestants in Italy and Rome
itself at present.
The establishment of Maynooth College by the Irish legisla-
ture in 1795, for giving a home education to the priesthood, was
an important step towards raising the Roman Catholics, as a body,
from depression. That measure was resolved upon from policy,
not principle. It did more than provide a college for the priest-
hood-it gave the priesthood to understand how important their
influence was in the reckoning of the British Government. The
Emancipation Act of 1829 freed the Roman Catholics from
civil disabilities, and placed them on a level with Protestants in
the rights of citizenship. But that measure also did much more
than it ordained. Emancipation was granted by the Government
of the day, not because the advisers of the Crown deemed it just,
nor as a boon which they were forward to bestow in their large-
hearted and frank generosity, but from a motive of state necessity;
both Houses of Parliament being told by its proposers, that,
though contrary to their consciences, it must be conceded, for
there was no longer a possibility of governing Ireland without it.
ITS RELIGIOUS STATE.
221
Parties who most approved of the measure itself, deplored that it
should be sustained and carried by such considerations, and they
foresaw what followed of tumultuous agitation pressing yet
greater demands.
The power which the Roman Catholic clergy possess over the con-
sciences of their flocks, and which they have never failed to exert
for their own purposes when opportunity arose, made it an object
of moment with our rulers to secure their goodwill.
They have
received attentions, and have had hints given of a disposition to
award to them a pecuniary support, from parties high in authority.
The last-named suggestion was not, however, met as was perhaps
expected it would be. We may differ in opinion as to the pro-
priety of civil establishments of religion; but I apprehend there
are few evangelical Christians who would not, with the Bishop
of Cashel, “prefer the voluntary principle to the endowment of
two antagonist churches."
2. The Protestant communities in Ireland are greatly revived
in practical regard to evangelical truth.
This happy change is most apparent in the Episcopal or Esta-
blished Church. What was its condition in the last century,
and the beginning of the present, has been already noticed.
Various causes have concurred to produce a better. Earnest
evangelical preaching by ministers of other denominations drew
public attention, and it was seen that if the Bread of Life could
not be had in conjunction with the ordained formularies, the
formularies would be relinquished for it, if it could be had else-
where. The few faithful clergymen that were scattered over the
country early in the century, gradually induced some of their
less decided brother clergymen to join them in clerical meet-
ings, for reading the Bible, and free conference upon it, and
for joint prayer. By this means the leaven of heartfelt piety and
ministerial fidelity was widely spread. The gatherings and
addresses at Bible Society anniversaries had a most beneficial
effect. The discussion of the points at issue between Romanists
and Protestants did much to diffuse information, and awaken
thought, respecting the doctrines termed evangelical. The extent
to which the great tenet of justification by faith alone is preached
in the pulpits of the Established Church in Ireland, must be
highly gratifying to every wellwisher to the land, whatever may
be his conscientious objections to the peculiarities of that Church
itself. This truthful preaching is also generally accompanied by
vigilant pastoral visitation, and other means of congregational
222
IRELAND.
usefulness. There are many ministers in that section of the Church
general, whose honest piety and devotedness entitle them to be
loved and valued as good servants of Jesus Christ. At the April
anniversaries of the principal religious societies in Dublin, some
hundreds of evangelical clergymen, from various parts of the
country, have met day after day for conference upon matters
connected with the cause and kingdom of their and our Lord.
To a considerable degree the people imbibe the spirit of the pastor.
And the statistics given of evangelising agencies connected with
this body prove that it is not negligent of the interests of the
gospel and of souls in the yet unenlightened masses of the land.
In the Presbyterian denomination, there has been a revival of
Christian zeal not less real than among the Episcopalians, particu-
larly within the last thirty years. Previously to that date, as
before mentioned, Arianism prevailed to a melancholy extent in
the synod of Ulster, and instances were not very rare of ministers
in that Synod, and in the Secession Synod, being addicted to intem-
perance. Measures were taken by the former to insure orthodoxy
in all who were admitted to the ministry; and the Temperance
movement remedied the other evil. Occupation in farming took off
many of the ministers from a due attention to God's husbandry,
which consequently lay waste; the rising ministry are devoting
themselves to the cure of souls. The junction between the two
synods, under the name of the General Assembly of the Presby-
terian Church of Ireland, has been succeeded by vigorous mission
efforts in various fields. The body, previously almost confined to
the north, is now, by its Home Mission, establishing itself in the
south and west. It has a Foreign Mission in the province of
Katawar in India; a Jewish Mission in Germany and Damascus;
and a Colonial Mission, which sends out about six ministers
annually to those places, such as Canada, to which Irish Presby-
terians are emigrating.
On the present state of the Presbyterian Church in Ireland, I
have received the following account:-
"The great central doctrine of Jesus Christ and him crucified,
as the only ground of the sinner's peace and hope before God, is
preached from all our pulpits. No form of heresy has been per-
mitted to corrupt the truth for the last twenty years.
"Great attention is given throughout all our Presbyteries to
pastoral visitation, to Sabbath-schools, to Bible-classes, and to other
subsidiary agencies, for upholding and maintaining the gospel of
Christ.
ITS RELIGIOUS STATE.
223
"There is growing attention to the subject of Popery. There
are few of our pulpits in which at present there is not frequent elu-
cidation of the points at issue between the Protestant and Roman
Catholic Churches.
"The practice of open-air preaching has been lately commenced
by about twelve of our ministers, and is becoming more and more
prevalent.
"Courses of lectures are being delivered in various districts by
ministers associated for that purpose, on the present duties and
responsibilities of the Church.
"In some districts intemperance is re-appearing, and threatening
to regain its former strength. The cause of Total Abstinence is
beginning to attract the attention of our ministers, and fifty of
them are already members.
"The growing poverty of our agricultural population is thin-
ning attendance on public worship, and exercising an influence
on the spirit of many, which is powerfully counteractive of the
gospel.
"The intense exertion required to secure to the humbler classes
the comforts, or even the necessaries of life, is operating to indis-
pose and to unfit a very considerable number of persons for spiritual
exercises and objects.
"There is, I verily believe, a growing sense of our need of the
outpouring of the Spirit of God, and a growing desire expressed
for the bestowment of that great blessing, diffused over the whole
Church."
With regard to the Methodists, I have been assured that the
Reports given in at the late Conference in Belfast, were truly
refreshing. Probably a similar representation may be made of the
state of piety among the Primitive Wesleyans.
3. The Roman Catholic Church in Ireland is in full activity for
its purposes.
Its clergy, and in most cases its laity, were never more thoroughly
alive. Notwithstanding the fearfully and almost necessarily demo-
ralising tendencies of the Confessional and other parts of their
system, there are among the priesthood men of respectable charac-
ter, who are pious and earnest in their way. How far the
generality, particularly in the non-Protestant districts are so, I
will not undertake to say. In the early part of this century, there
were scattered through the country a number of refugee clergy—
men of cultivated minds and liberal or latitudinarian spirit, perhaps
224
IRELAND.
sceptics as to Christianity, but who, as its professed ministers, had
been obliged to leave France in the troubles of the Revolution.
They presented a wide contrast to the native priests. When the
new College of Maynooth began to send forth its alumni, another
state of things commenced. As its influence progressed and
matured, a race of ecclesiastics appeared with intellects quickened,
sharpened, instructed, and trained in the best possible way for
doing the drudgery of Roman ministrations con amore. In the
outset of their curriculum, what mental independence they had
was broken down, and their freedom of thought and will was
wholly merged in the authority and concerns of the "Church."
Though thus reduced to servitude, their pride was flattered, and
their diligence quickened by being taught to regard themselves
as, in no very modified sense, lords and saviours of the people.
Under their care the community awoke to new spirit and
energy. One of the earliest of their public movements occurred
in the autumn of 1824. The Hibernian Society, the Bible.
Society, and the Kildare Place Society, had done much to produce
throughout the country attention to the Scriptures, and endeavours
to promote an acquaintance with them among the peasantry. In
the south and west, the Roman Catholic clergy, doubtless by con-
cert, took a course which they calculated would at once stay and
turn the tide which they felt had set in strong against them.
They came forward at the meetings of the Auxiliary Bible
Societies, and at other times, challenging to oral discussion upon
the indiscriminate circulation and reading of the Scriptures, the
right of private judgment, the authority of the Church, and other
correlative topics. They were met. The mind of the whole
population became engaged in the controversy. God's truth pre-
vailed against Rome's assumptions and sophistries. In a few
months the rulers of the priesthood saw that their underlings had
gone too far. A pastoral appeared from the pen of the late Dr.
Doyle, forbidding that questions on which the Church" had
given judgment should be submitted for argument as undecided.
But Protestants were effectually stirred to their religious principles,
and especially to the claims of the Bible. On the other hand,
the adherents of Romanism, driven from the open field, changed
their line of tactics. Maynooth and kindred colleges applied
themselves more vigorously than ever to discipline candidates for
the priesthood. Parishes in which danger existed were watched
and worked with unexampled vigilance and industry; altar
*
ITS RELIGIOUS STATE.
225
denunciations were unsparingly resorted to; and other methods
which Rome well knows how to use were adopted to keep its
faith and membership intact.
The Romanism of Ireland is the Romanism of Rome itself. In
the evidence given by Roman Catholic prelates before the Parlia-
mentary committees in 1824-5, for inquiring into the state of Ire-
land, it was affirmed that, although the Roman Catholic Church in
Ireland had never formally received the articles commonly called the
"Gallican Liberties," many individuals in its pale adopted them.
Since that period, however, it has become known to the world
that the doctrine of the Irish Roman Church is ultramontane in
the strictest sense of the word. The authority of the Pope is
absolute in all theological and ecclesiastical matters; and it is hard
to say what secular affair may not be construed to involve the
creed or the Church sufficiently to warrant his being consulted
and his decision bowed to as final upon it. The Jesuits have
their establishments; and their principles and animus everywhere
prevail. Time would fail to record particulars of the other con-
fraternities which abound, in conjunction with sisterhoods yet
more numerous. Where shall we find devotedness more assiduous
than is evinced by them in educating the young, in visiting and
relieving the sick and poor, in building up the faithful, in making
proselytes, in attending masses, in raising funds? The convents,
nunneries, and monasteries or Christian schools, in Ireland, are
stated to be 183, besides which are associations for religious or
charitable purposes almost without end. Romanist congregations
have their revival meetings, their solemn processions, their
Sunday-schools, their charity sermons. Besides the bulls of in-
dulgences to particular sodalities, and for works of charity, of devo-
tion, and of service to the Church, there are eight bulls granting
plenary indulgences, available by all Irish Catholics, four of them
applicable also to souls in purgatory. There is not a country in
the whole Roman world where Rome's dogmas have a firmer
hold on the understanding and heart of the people than they
have in many parts of Ireland. That the Papacy is prepared to
keep Ireland in fellowship with itself, and that the Roman
hierarchy in Ireland is prepared to keep it in full fellowship with
the Papacy, is manifest from the proceedings and resolves of
the Council at Thurles last year, of which the public are well
informed.
P
226
IRELAND.
4. Considerable advances have been made by Protestantism
among the Roman Catholics in several parts of the country.
Notice has already been taken of successes in the Dingle district,
and in Achill. But let us take a more general view.
An esteemed brother, on whose knowledge of the western
district, including portions of Kerry, I place much reliance, has
given me his opinions as follows :—
"So far as I have been able to examine and judge, I would
say that the feeling of Roman Catholics at present on matters of
religion is considerably different from what it was twenty or even
ten years ago, and may in a word be expressed as a feeling of
growing indifference. On the one hand, less superstition, less
slavish subjection to the priest, less dread of his ghostly frown;
but, on the other hand, in many quarters, I fear, proportionally
less concern for the missionary and his message, unless they
expect some temporal boon from him. I consider on the whole,
however, that the advantage of this change of feeling is decidedly
on the side of the truth. This sheer indifference to all religion, of
course, wherever it prevails, at least disarms opposition to us,
makes the people less unwilling to admit us to their cabins, nay,
even in many cases enables us to prevail on them to let their chil-
dren attend our schools, especially when we can hold out the
inducement of industrial training. In short, you will best under-
stand what I mean to convey when I say, that Popery in many
parts of Ireland is becoming less like that of Spain, and more like
that of France.
"The causes of this change no doubt are various. I would
hope that one is the extension of education within the last ten or
twenty years, as well as of higher notions of civil rights and
privileges. The national schools, for example, however good men
may differ as to their constitution, are, I am convinced, in the
hand of God, an instrumentality which is silently springing a mine
under the foundations of Rome in this country. And the pro-
longed agitations of O'Connell and other demagogues, the reading-
rooms for years maintained and encouraged by them for their own
political purposes, and the consequent growth of free inquiry on
matters of civil liberty, &c., have no doubt been powerfully leaven-
ing the minds of thousands in regard to the higher questions of
religious liberty, &c. Then, the character of many of the priests is
so positively low, both intellectually and morally, that it is impos-
ITS RELIGIOUS STATE.
227
sible they can have much influence unless over an ignorant and
depraved people; so that, of course, their power is waning just in
proportion as the general light waxes. I may add that I have
little doubt but the famine has in various ways been expediting
the above process. Many of the people who once paid the priests
well are reduced to beggary, and so are not now looked after by
them with the same eagerness. Many, too, are so utterly famine-
stricken, as now scarcely to have a thought beyond the supply
of their bodily wants. The priests are, by emigration, famine,
&c., themselves in deep poverty, and are therefore now greatly
discouraged, both because of the decrease of their numbers gene-
rally, and their own personal privations particularly.
as now.
"So that, on the whole, I believe there never was, in our day,
so favourable a moment for the diffusion of the truth in the land
God himself, in his own way, has been breaking down
the people's prejudices, and weakening the priests' arms. Neither
should we overlook the remarkable fact, that political agitation has
now, for the first time in our day, been hushed to stillness; and
not only are the people cooling down from their past feverish
excitement, and thus enabled to listen calmly to the truth, but I
believe they are to a large extent thoroughly convinced that,
throughout this agitation, they were for the most part the dupes of
designing demagogues. On the other hand, Orange excitement
has on the whole been subsiding, and the kindness of Protestants
during the famine has done much to conciliate the feelings and
win the confidence of the Roman Catholics of this country."
To this general statement I will add an extract or two from the
last report of the Sunday-school Society for Ireland :-"It is a
striking fact connected with the issues during the past year, that
upwards of 3000 Bibles and Testaments, and 5000 portions of
Scripture and Scripture reading books, were granted for the
instruction of Roman Catholics or converts from the Church of
Rome, principally in the west of Ireland.”
One of the Society's agents writes-"In one district of this
county (Galway), I had the happiness of seeing on many occasions
upwards of 1800 children and 400 adults, Roman Catholics or
converts, receiving instruction from God's Word in the Sunday-
schools; and these also attend, with a considerable number in
addition, at Divine service on the Lord's Day, as well as at weekly
lectures which are held in the several school-houses.
228
IRELAND.
Another agent writes-"I have lately visited some of the
districts in the counties of Limerick, Kerry, and Cork, where con-
versions from Romanism have been going on for some time in a
manner most surprising, if we consider the persecution the poor
converts experience, not only from priests, but from their nearest
relatives, especially in the parishes of
and
-, in
the county of
where an attempt has been made to
deprive them of the use of wells by the roadside. No one dare
offer them any kindness, or even speak to them; but, notwithstand-
ing all their trials, between 500 and 600 Roman Catholics of all
ages have joined the Church of England, and are constant atten-
dants in the churches and Sunday-schools in their parishes."
The "Occasional Paper" of the Society for Irish Church Mis-
sions to the Roman Catholics, for August 1851, states-"The
missionary work which was first adopted by this Society had been
commenced in Galway in the year 1846. An extraordinary pro-
gress has been made since that period: multitudes of Romanists
have been converted from Popery, and led to make a decided pro-
fession of the gospel. This is evidenced by the demand which
has arisen for churches, schools, and missionaries, in various parts.
The Bishop of Tuam, in whose diocese the county of Galway is
situated, has found it necessary to issue an appeal for the erection
of at least eight new churches, and the enlargement of others,
without delay, to provide for the increasing congregations of con-
verts, who have come out of Popery. Some of these churches are
now in course of erection, and an urgent necessity exists for more
funds to commence the building of others. In West Galway
alone, upwards of 3000 children are now under regular instruc-
tion, all of whom are the children of converted or still Romanist
parents. Some idea of the amazing progress of the work may be
gathered from the fact, that, whereas in one district alone (West
Galway) there were ten years ago not more than 500 Protestants,
there are now between 5000 and 6000. The reality of the work has
been attested in a variety of ways. Resident English gentlemen
who have purchased land in Connemara, and are able from local
knowledge and observation to speak on the subject, declare there
is every prospect, should the 'present movement go forward as it
has hitherto proceeded, that ere long the whole of that part of
Galway will become Protestant. The poor converts themselves
have evinced remarkable consistency under the trials of physical
ITS RELIGIOUS STATE.
229
privation on the one hand, and violent persecution upon the other.
The influence and power of the Romish priesthood have declined
in a sensible degree."
The Report of the General Assembly's Home Mission also
abounds in gratifying statements.
Of "open-air preaching" by the Primitive Wesleyan body, I
am told, “the result has been the conversion, according to the best
information, of several hundreds of Roman Catholics, who are now
consistent members of different Protestant churches, but especially
of the Established Church."
On the whole, by the judgment of all parties engaged in the
work, there never were greater openings or encouragements for its
prosecution than at the present time.
Although the attention of the British public has been directed
chiefly to the work in the south and west of Ireland, much has
been done also in Dublin itself; perhaps, indeed, the metropolis is
becoming one of the most interesting and encouraging fields of
evangelising effort.
For many years past controversial sermons have been frequently
preached, particularly during Lent, from both Roman Catholic and
Protestant pulpits; but of late they have been continuously
delivered by clergymen of the Establishment, in six of the parish
churches, and have been listened to by numbers of Roman Catho-
lics as well as Protestants. Several courses of lectures have been
delivered also in the Rotunda, by the Rev. Alexander King, and
crowds flocked to hear. He likewise had an inquirers' class there
week after week, for the benefit of Roman Catholics.
On the contrary, Roman Catholic pulpits have been occupied
for defending and extolling Romanism, by the Rev. Dr O'Connell
of Waterford, who, month after month, held forth with untiring
power, making full use, for his purpose, of all matters and move-
ments connected with English Puseyism.
5. There is still very much required to be done in Ireland for
promoting evangelism among both the Protestant and the Roman
Catholic portions of its population.
7
Thankful as we are for the revived practical regard to evange-
lical truth among Protestants there, since the beginning of the
present century, we must not flatter ourselves with the supposition
that all is with them as it ought to be.
Happily, Ireland contains little of avowed Puseyism in the
230
IRELAND.
>>
Episcopal body. We are perhaps in too close and constant anta-
gonism with Popery itself, for that semi-Popery to find a place
between the contending parties. But I am not sure whether
there may not be in some quarters an animus of ecclesiasticism,
and a value for "orders" and "sacraments," and "such like
things, which ill comports with the simplicity that is in Christ.
That a large number of its ministers are honest, hard-working,
evangelical men, has been before stated; but how far this descrip-
tion will apply to all its 2261 clergymen I am not able to say;
the two classes do not now stand out so distinct from each other
as they once did-they blend more generally and freely, and zeal
in clerical duty is not always accompanied by a clear knowledge of
the truth as it is in Jesus.
And as to the Protestant Dissenting ministry, if the conscious-
ness of one be the consciousness of others, included under that
designation, it must be confessed that we are, with comparatively
few exceptions, all more or less wanting in intelligent, prayerful,
and earnest devotedness to our work. Revived as is the Dissent-
ing ministry, it needs to be yet more thoroughly revived.
Reflecting that there are upwards of 3200 Protestant ministers
in Ireland, if the ministry were effective to its ends, evangelical
piety ought to be highly prosperous among the so-called Protes-
tants of the country. Yet it is not thus everywhere. A calm-
judging brother of not a few years' standing in the ministry in the
most Protestant town in Connaught, replies to my inquiries on the
subject-"Vital religion is low, low, low!" A minister in one of
the most Protestant parts of the province of Ulster, writes me-
"In relation to the state and prospects of evangelical truth and
piety in Ireland, my conviction is, that we are yet in a very low
condition, and that our prospects are far from encouraging. I am
aware that orthodox doctrine is proclaimed to a much wider extent
than formerly, and that efforts are made for circulating the Scrip-
tures and instructing the rising generation beyond any that
characterised former times. But on close inspection, I fear it will
be found that much of the public teaching of the truth, whether
from the pulpit or otherwise, is in the way of dry argumentative
statement, without attempting to impress it on the heart and
conscience. The Spirit is little honoured or sought, either by
teacher or taught, and the duties of practical godliness are greatly
neglected. I think I have observed in many quarters, during the
ITS RELIGIOUS STATE.
231
last ten or twelve years, decline, rather than revival, in this latter
article. Many have a form of godliness, but are evidently without
its power." This correspondent mentions "the prevalence of a
low sectarian spirit—the ambition, common among the different
sections of the Protestant Church, to have large numbers of adher-
ents, and those of a respectable class-the want of discipline in the
larger bodies, and their unhappy connexion with corrupt statesmen
and mere men of the world," as among the causes which " sadly
render the Church low and insufficient."
What proportion of the persons who partake of the Lord's Sup-
per in the Protestant communities have spiritual fellowship with
Christ, it is impossible to say. The ministration and forms of
evangelism are now much more frequented among Protestants
than they were. But attendance upon them is a much less sure
sign of persons being right with Christ, than it would have been
formerly. There is, it must be feared, a large portion of worldly-
mindedness beneath the profession of godliness. Polemical preach-
ing is not favourable to the nurture of spirituality. However
necessary and useful, in certain respects, pulpit controversy may
be, there is danger that the thought of the speaker and the hearer
should be fixed upon exposing an error or vanquishing an antago-
nist, rather than upon winning and saving souls. It would be
well if arguments directed to confute Romanism were always so
proposed, as would make the Romanist feel it was Divine wisdom
and love pleading with him to enlighten his darkness, and bring
him to life, and holiness, and God. What is called political Pro-
testantism is on its decline in Ireland. Parties once thoroughly
possessed with it are becoming weary of it. If they have not
learnt the sinfulness of trusting in man, they have felt the folly of
making flesh their arm. And when the Protestants of Ireland
come to put from them pride, and strife, and ambition-when they
come to seek counsel and help of the Lord—that will be the day of
the uplifting and triumph of their faith.
While we rejoice in the success that has attended the efforts
made for the conversion of Romanists, we are liable to overrate
these successes. Persons forward to state or to believe all that is
good, are in danger of applying to a whole district what is true of
only some particular localities. It is surprising and humbling,
after hearing or reading a vivid description of things achieved, to
find, on comparison, how small a proportion what has been done
232
IRELAND.
bears to what has to be accomplished. It is lamentable, also, to
reflect how much the liberal contributions and co-operations of
Christian people towards forwarding the work of God depend
upon our being able to tell them of "signs and wonders" wrought
in connexion with it. Enough has been effected in Connaught,
and in other parts, to shew that God is with us, and to stimulate
us to yet greater efforts in his name. But if the entire amount of
missionary and educational agency now being brought to bear on
the Roman Catholicism of Ireland were placed before us in com-
parison with the amount of darkness that has to be enlightened,
and the amount of depravity that has to be renewed, the disparity
between the means and the end might almost discourage us. There
are large tracts of the country yet unoccupied by evangelising in-
fluences. And we need to be careful lest, while truth gains in
Connaught, it loses in Ulster.
"As to Popery," writes a friend, "its energy is wonderful. It
may be in its last struggle; but the belief that it is so must arise
from other data than what appearances furnish. And it has had so
many last struggles, that you see no reason why it should not have
many more." Nothing it can command will be left unemployed
to counteract our endeavours. Industrial schools are gathering
many under instruction in the Scriptures, along with instruction
in needlework and other modes of earning a subsistence. Perad-
venture the Roman Catholic clergy will, ere long, begin schools of
industry in Connaught, as they have begun them in Dublin.
No money that Rome's well-stored coffers can supply-no agency
that Rome's authority can bring into the field—will be wanting
to undo what has been done to counterwork all that we yet
attempt.
It will not be without a hard struggle, and perhaps a long one,
that Ireland will be gained for Christ. But the prize is worth
striving for with all our might, and at all cost.
Oh, if our Divine Saviour put life into the three thousand Pro-
testant ministers, making them very able men for the work of the
service of his house-and if he put life into the sixteen hundred
thousand Protestant persons, making them strive together for the
faith of the gospel-the victory might soon and easily be won,
May Ireland's Protestant ministers and people prove themselves
true to their profession, to their God, and to the land they
love!
ITS RELIGIOUS STATE.
233
And let Christians elsewhere accord to us their sympathy, their
help, their prayers. Britain and her colonies should do it for their
own sake; the United States should do it for their own sake; all
Protestants should do it for the sake of their common Protestant-
ism; and all evangelical Christians should do it for the sake of
their common Christianity.
Brethren of the Evangelical Alliance, we ask these things of
you. And we know that we shall not ask in vain.
FRANCE.
I.
ON INFIDELITY IN FRANCE.
BY THE REV. NAPOLEON ROUSSEL.
II.
ON THE STATE OF ROMANISM IN FRANCE.
BY THE REV. E. PRESSENSÉ.
III.
ON SUNDAY-SCHOOLS IN FRANCE.
BY J. C. COOK.
IV.
ON THE OBSERVANCE OF THE SABBATH IN
FRANCE, AND ESPECIALLY AT PARIS.
BY J. H. GRANDPIERRE, D.D.
V.
ON MISSIONARY LABOURS UNDERTAKEN IN
FRANCE, TO SPREAD THE GOSPEL
AMONG THE HEATHEN.
BY J. H. GRANDPIERRE, D.D.
VI.
ON THE STATE AND PROSPECTS OF
PROTESTANTISM IN FRANCE.
BY THE REV. J. AUG. BOST.
...
FRANCE.
ON INFIDELITY IN FRANCE.
BY THE REV. NAPOLEON ROUSSEL.
My subject may be stated in the following terms-What infidelity
exists in France with regard to the religion of Jesus Christ?
I propose to treat it in the following order: What are the
Causes of this infidelity? What are its Results; or, under what
forms does it present itself? Finally, what are the Remedies
which should be opposed to it?
The Causes.-The first reason why Christianity is disbelieved is
that it is unknown. Such a statement may excite surprise in
Paris-in London it will be better understood. Yes, the country
which bears the name of "most Christian," which counts churches
by thousands, ecclesiastics by tens of thousands, is yet ignorant of
Christianity; and, what is still more remarkable, all, even the most
ignorant, pass judgment, with an imperturbable assurance, on that
Christianity which they know not. Whatever hesitation may
exist elsewhere, here men have so good an opinion of themselves,
that they imagine they can define by instinct that which they
have never studied. They have read, perhaps, an objection of
Dupuis, a witticism of Voltaire, some sarcasms on Christianity
from the workshop or the drawing-room-and with this superficial
view they are satisfied; on these slender grounds Christianity is
judged and condemned. Others go yet further, and without being
even able to read, or having heard either side of the argument,
they reject Christianity, and frame for themselves a religion com-
posed of two dogmas-the existence of a Creator, and the hope of
a future state;—a Creator, whom they regard only as the First
Cause of the universe, and deny or forget his relation to them as
their judge; a future state, which, resting on hope, and not on
faith, is supposed to belong equally to all, less or greater degrees
of happiness being assigned to those who are more or less culpable.
238
FRANCE.
Besides, how should Christianity be known in a country which
has barely emerged from a long series of ages in which the Bible,
the very source of Christianity, has been unknown? Where the
Bible itself has not existed, how shall we look for the religion
which it teaches?
I know, indeed, that for the last quarter of a century the Bible
has been freely distributed; but what, after all, are a million of
Bibles in a population of thirty-six millions?—especially when it is
remembered that half of them are by this time worn out; others
are doing double and treble service in Protestant families; others
have been carried off by the priests; others used up in schools,
where Bible-reading is made a weary task.
task. How
How many unread
Bibles lie on dusty shelves! How many are read without being
understood, their possessors knowing no more of reading than is
barely sufficient to decipher the words, the sense and meaning of
which escapes them!
But there is a yet more dangerous evil than ignorance-and
that is, error.
I would rather have to do with a man who avows
and feels his ignorance, than with one who veils it under false
notions. The second cause, then, which I shall notice, of infi-
delity in France, is confounding Christianity with Roman Catho-
licism. For the doctrine of free grace Rome substitutes works;
with her, to worship in spirit and in truth, is to worship relics;
the Saviour is the Virgin Mary. In a word, Christianity is the
mass, confession, abstinences, ceremonies, processions. How should
not religion, under these pagan forms, repel the superficial but
intelligent multitude, who will not be at the pains of raising the
Popish veil which covers the main features of Christianity?
But, it will be asked, has Christ no place in the Roman Church?
Yes, he has; but what place, a fact which came under my own
observation will best illustrate. Some years ago I was visiting
the Papal church at Avignon. On the altar was a splendid image
of the Virgin; around the nave were twelve arm chairs for the
canons, with a throne for the bishop. Pained by these indications
of idolatry and pride, I turned aside to an empty and ruined
chapel. There, in a corner, and covered with dust, a small figure
was thrown. The purple robe, the crown of thorns, the reed in
the hands, shewed whom it was intended to represent. "This,
then, is your Romanism!" exclaimed my companion to our guide;
"it puts the Virgin on the altar, the clergy in the choir, but
Christ in a shameful and forgotten corner!"
INFIDELITY.
239
Only under this form is Christ known in the Romish Church;
only as a crucifix, or, in other words, a fetish, which is reverenced,
kissed, worshipped, because it has been blessed by the priest.
Otherwise there is no Christ-there is only the sacrifice of the
mass, that potent spell for releasing souls from purgatory, which
is celebrated in honour of the saints, or to commemorate any
remarkable event. Christ, as a living and personal Saviour, an
Intercessor, is unknown. As the host has supplanted the Saviour,
so has the Virgin supplanted the Intercessor; and the God-man is
held in tutelage by his mortal mother, being always represented
as a child in the arms, or at the feet of the Virgin Mary. All that
remains of Christ in Romish doctrine is the sacrifice of the mass;
that is to say, salvation retailed by the priest at the price of a few
pence.
I repeat it, for the great masses of our French population Chris-
tianity is Romanism, and Romanism is the mass, confession, cere-
monies, fasts, and a thousand ridiculous superstitions; and here
we have a distinct reason why infidelity prevails in France. The
gospel is, on the one hand, unknown; on the other, seen through
the distorting medium of Romanism.
The French bear the character among other nations of being
good Catholics; so they are, in name-but in fact, they are bad
Protestants. You will find them, a thousand to one, mocking
both the pretensions and the doctrines of the Romish Church. It
is a perpetual subject of raillery among the very people, who yet
have recourse to its ordinances, who in it are baptized, instructed,
married, and interred, submitting, from custom, from decency, or
from imitation, to its empty forms.
But, it will be objected, the Christianity which
you thus
thus repre-
sent as ignored by some, and ill-understood by others, has, never-
theless, been faithfully proclaimed in France. That is true; but
here, as in all other ages and countries, infidelity has a vantage
ground in the natural repugnance of the heart to a doctrine which
condemns its corruption and humbles its pride. This impediment
to the spread of Christianity is so universal, as scarcely to need
here a particular mention, were it not that certain features in our
national character, which it may be well to bring forward, render
it a more formidable opponent here than elsewhere.
Christianity addresses itself pre-eminently to the heart and the
conscience; but a Frenchman is essentially a reasoning and intel-
lectual being, and every system which does not satisfy his reason
240
FRANCE.
is suspected by him. Now, it must be acknowledged that such is
the case with the gospel. Doubtless, when once the doctrines of
grace have been received into the conscience, and, under the influ-
ence of the Holy Spirit, welcomed into the heart, the mind too is
enlightened, and all becomes intelligible and harmonious to him
who believes. But the natural man comprehends not the cross of
Jesus Christ. We are not stating this as an accusation, but as a
fact. If it is true that the gospel condemns the sinner, it is also
true that it is condemned by the sinner; and the accusation
against the gospel, that it is irrational, illogical, finds a strong
response among our countrymen, who see, in the claim put forth
by Christianity on our simple and unquestioning faith, a sufficient
evidence that she feels herself incapable of proof. In their eyes,
faith is not the surrender of the heart to a moral truth, which, in
its very enunciation, finds its proof; but faith is an act of the
imagination, creating its own phantoms, and the believer is one
who shuts his eyes that he may persuade himself of what he
desires; thus, the construction put upon the statement, that "we
are saved by faith only," would be—that it suffices to be per-
suaded of an error, in order to have all the advantage which would
ensue were it a reality. Christianity, I repeat it, in the demand it
makes upon our faith, avows, in the eyes of Frenchmen, that it
cannot be proved by simple good sense, by pure reason, or by logic
-the basis, as they conceive, of all truth. It is not surprising
that, starting from so false a principle, they arrive at the false con-
clusion of infidelity.
To these general causes-ignorance, superstition, and human
pride—which, more or less, exercise an universal influence, must
be added those which are peculiar to France. Such are the past
vices and crimes of the Romish clergy. It might, doubtless, be
advanced on this head, that the gospel of Jesus Christ is not
responsible for the decretals of the Popes; but few will be at the
pains of making this distinction, and the masses will charge upon
Christianity the disorders and the crimes of its pretended adherents.
The history of the Popes is better known in France than that of
Jesus Christ, and the history of the priests better than that of the
apostles. On the Church falls the reproach of having more than
once enkindled war, of having convulsed the kingdom by intrigues,
and spread corruption of manners by their evil example. And
though, in the present day, the standard of clerical character is
higher, the blame still attaches to them of avarice and ambition;
INFIDELITY.
241
whether with or without cause, their manner of life is the frequent
subject of suspicion, and becomes a fresh source of infidelity,
according to the well-known proverb, "As is the fruit, so is the
tree; as are the priests, so is the religion." This reproach, of
course, legitimately falls on Roman Catholics; but if we keep in
mind what I have already pointed out-the confusion which exists
between the religion of the Pope and the religion of Christ-we
shall see how readily the blame and responsibility belonging to the
one may attach to the other. That which, above all other things,
irritates the people against the clergy, is their rapacity, that is to
say (for I would not assume the position of a judge), their rapa-
city, real or supposed; it will suffice to state that this is the
general opinion; and I may even make a further concession, and
say, that the priest may sometimes appear rapacious, because the
people are avaricious. This is especially true in the rural districts;
for to ask a peasant for his money is like asking his heart's blood.
He will give it, indeed, rather than incur public contempt by
throwing off ecclesiastical charges; but while he gives, he curses the
demand and the priest who makes it; his hatred is roused against.
religion itself, and he is a ready victim for the snares of infidelity.
This reproach of rapacity is connected with another similar and
very general accusation against the priest-that he makes a
trade of the mass. The doctrine of opus operatum held by the
Roman Church favours the idea. If the outward act be accom-
plished, all is well; and the temptation of entering into the priestly
office, as a means of livelihood, is thus very great. The mass is
equally celebrated, confession received, absolution given, what-
ever be the motives which induce the priest to assume his office;
and the suspicion that these are often worldly ones has its effect
his discourses and counsels are received without affection, as they
are supposed to be delivered without conviction; if there be no
personal charge to lay against him, he is accused as belonging to
a hypocritical body, whose most sacred duties are made a means
of advancing their private interests.
;
This opinion of the priest extends also to his patrons; thus
those governments which have protected the Church have gene-
rally shared in the hatred excited by the clergy. They are
regarded as having an ultimate view to the preservation of their
own place and power, in the encouragement which they give to
the preaching of order and peace. The salaried priest is thus
locked upon as the spiritual soldier of the State, and the charge of
૧
242
FRANCE.
hypocrisy extends to his employers. Thus the State and the
Church became mutually dependent. This was well exemplified
in the revolution of 1830. On the fall of the elder branch of the
Bourbons, the priests fled, the churches were closed, the crosses
rooted out from the provinces, and the archbishopric overthrown
at Paris. And, by way of an opposite proof, when, some years
later, the new government appeared to isolate its cause from that
of the priests, the popular favour at once returned to the forsaken
Church; finally, to complete the demonstration, when Louis
Philippe, in imitation of his predecessors, leaned on the clergy for
support, the people again included both in their hatred.
Being at that time occupied in the evangelisation of Roman
Catholics, I have almost everywhere found antipathy to the Church
united with antipathy to the government. Both, in the eyes of
the people, were hypocrites, who preached religion to enforce
obedience. From the foregoing facts, we arrive then at the con-
clusion, that the official religion in France has contributed to
develop infidelity, from the sweeping charges of hypocrisy against
both governments and clergy to which it has given rise; the
people having seen, in their civil or ecclesiastical defenders of
religion, only men who preached the faith to ensure obedience
and the peaceable enjoyment of riches coveted by the poor. On
the strength of this the natural inference has been, "If our
superiors do not themselves believe the doctrines they preach, or
cause to be preached, why should we?" Here we have a fruitful
source of infidelity.
Now, let us examine into the Results of this infidelity, or, in
other words, under what outward forms it is manifested.
In the first place, the hypocrisy of rulers has, as a natural
result, produced hypocrisy in their subjects. It is a well-known
and received maxim in France, that religion is necessary to conduct
the affairs of the family and the state. Strange indeed it is, that
those who see the necessity of religion for all but themselves, are
blind to the contradiction involved in such a notion. There can
be no doubt that it proceeds from a real disbelief of the truth-and
I do not here speak of Christian truth, but of truth in general;
there is no inwrought conviction that the true and the good are
inseparably connected as principle and result; they do not think it
a matter of importance to arrive at the discovery of the truth; they
think it impossible to attain to such a discovery; in short, to state
my whole conviction in few words, they do not think that truth
INFIDELITY.
243
exists! As a natural consequence, they think that beneficial
results may even flow from the polluted springs of error and
falsehood. This dangerous and immoral doctrine finds expression
in another popular axiom-" All religions are good, for all recom-
mend morality and virtue; we will, therefore, hold to the one
already established, for our children, our wives, our servants; we
ourselves will remain philosophers"-that is to say, infidels.
It is thus that infidelity, incapable itself of producing morality,
has had recourse to religion, and has assumed the garb of hypo-
crisy. It is thus that numbers, according to their rank and posi-
tion, call themselves Christians, while unconvinced of Christian
truth; under pretext of giving an example, they frequent the
mass, which they inwardly despise; lest they should shock the
prejudices of their wives, they bring their children to holy bap-
tism; to introduce them to the world, they cause them to attend
their first communion; often, too, the wife herself communicates,
to escape the reproaches of stricter devotees. On the principle of
concession to family feeling, marriages are celebrated in church;
the fear of being considered avaricious induces men to pay the
priest for interring their relatives; and, among all these motives,
we may single out, as the highest, the consideration that religion,
though in itself a refuge of lies, has a consoling power for the
poor, the sick, the old, and does repress clamorous complaints and
overgrown covetousness. Who does not see here the mutual
working of selfishness and hypocrisy?
I cannot repeat it too often-whether men are conscious or not
of this hypocrisy, whether it is more or less distinct, it is general
in France, nay, under the specious name of philosophy, it is
gloried in, and that by our rulers themselves. Does it, then,
accomplish the end for which it has been adopted? Is religion
really embraced by the subordinate classes-subjects, wives, chil-
dren, workmen, servants? No; the crafty of this world are here
taken in their own snare; each class detects the ruse practised
upon him by his superior, and imitates his example. The religion
passed on from the ruler to the citizen is by him consigned to his
wife-the wife leaves it to the servant—the servant to the chil-
dren—and presently the children see through the flimsy artifice;
they, too, make sport of religion, and wait for the time when it
will be their turn to deceive others. This is indeed horrible, but
it is true.
Shall we follow out this general hypocrisy into its various and
244
FRANCE.
fatal effects, producing a sensual, lying, immoral, dishonest, and
vicious course of life? Shall we shew you hypocrisy in religion
leading to hypocrisy in morals, and causing it to be adopted as an
axiom, that scandal is worse than ill-doing-that concealed sin
loses half its guilt-that all is permitted which does not offend
against the property and life of others-that impurity, intemper-
ance, blasphemy, violation of the Sabbath, are unimportant,
because they do no one any harm? Shall I remind you of the
principle of popular morality-"I have neither stolen nor killed?"
Here even conscience is at its maximum, and general practice falls
far short of this. No, I cannot enter into these details, but will
content myself with the general statement, that there are no moral
principles in France—I repeat it, no moral principles. If honour-
able exceptions are brought before me, I will say that such excep-
tions do but prove the rule. I do not, indeed, mean to affirm that
every one is, for instance, guilty of injustice; but I do say, that
they are for the most part held back by self-interest, or points of
worldly honour, and rarely, indeed, by any principle of morality.
Even this degree of probity is more apparent than real. Unfaith-
fulness is tolerated under its varied forms of deception, lies,
broken promises. All this is allowable; conscience, the voice of
God in man's heart, is far less heard than human opinion; man is
feared, not God; justice and probity are forgotten, if injustice
can be practised without drawing upon the offender the frown of
his fellow-men.
and
On the inclined plane of immorality, France is descending with
an ever-accelerating speed, till it seems almost to have reached the
lowest point of depravity; without faith, without conscience, its
only safeguard a feeble respect for human opinion, a sense of
honour, which exercises a continually-diminishing influence, sen-
sual pleasure is boldly proclaimed as the legitimate object of life;
such is the fearful state into which our country has fallen. If I
am asked how, with such views, I account for our numerous chari-
table institutions, our hospitals, savings' banks, benefit clubs, &c.,
I would reply, one single principle explains all-fear, fear of
revolution, fear of emeutes, fear of theft, and the fear which, alas!
is least influential, the fear of hell. Hence the works of charity,
which look so fair! But these works will prove insufficient to
keep back the roaring and famished lion; socialism has not given
up the conflict, it has sought a season of repose, but with the
purpose of recruiting its strength. The leaders of the combats
INFIDELITY.
245
rejoice even in the sufferings of their adherents, trusting that they
will thereby be rendered desperate; and, be assured, the calcula-
tion is a just one. The long reckoning may not be settled at
once, but it is held in reserve; wrath is gaining strength, miseries
are accumulating, and the principles of communism taking root in
the national heart.
Oh, could I transport you for one hour into the scenes around
me, in those densely-peopled parts of Paris, where I am the con-
tinued witness of a population struggling with misery, want, con-
tempt, and disease, you would see at a glance how imminent is the
danger which threatens us, and your ready question would be,
"What can be done? how can this wide-spread infidelity be
checked ?"
But here I would explain myself. My first object, in seeking a
remedy for French infidelity, is not that society may be rescued
from revolutionary danger, and put on a more secure footing, but
that souls may be saved. Otherwise, I should be myself charge-
able with the hypocrisy I have exposed in my countrymen; though
I may here say that the higher end to which I direct my efforts-
the salvation of souls-would, in proportion as it was extensive,
lead to public security and prosperity.
Now let me turn to the question, how France is to be cured of
its wide-spread disbelief of the Christian religion. The sources of
the evil will in themselves suggest the Remedies. We have seen
that France rejects Christianity-
1st, Because many are wholly ignorant of it.
2d, Because others have a gross misconception of its nature.
3d, Because it does not primarily address itself to human
reason.
4th, Because it is patronised by the priests and by the state.
We must, therefore,
1st, Make it known to the ignorant.
2d, Combat the false notions of those that are deceived, that is,
the Romanists.
3d, Establish religious institutions which are independent of the
Government, and which are conducted rather by laity than clergy,
and calculated to satisfy the characteristic demands of the French
mind.
To state it yet more concisely, we must evangelise France,
enter into controversy with Rome, and use for the purpose chiefly
lay agents.
246
FRANCE.
But how? It has been already attempted by evangelical socie-
ties and by publications-have they succeeded? Yes, up to a cer-
tain point, but, I must say, less than is generally supposed. Some
of these works have fallen to the ground, others maintain a feeble
life. Whence is this? from the insufficient support they receive, or
defects in the means employed? Probably from both causes. In
the first place, our evangelical publications do not answer to the
wants of our population. Books and sermons are written in an old
and heavy style, presenting an obstacle which those only surmount
who are habituated to them. Imagine a worldly man sitting
before one of our orthodox preachers, or taking up one of our reli-
gious books—I beg pardon of my hearers and readers, but, I must
say, I should expect him to be presently the victim of a hopeless
ennui. We employ too conventional a language, one which the
uninitiated cannot understand; and this, again, tells strongly as a
reason for the employment of laymen, who would treat of matters
of faith in ordinary language, understood by all. Would you
evangelise more successfully than heretofore by preaching and
books, employ other agents than our old orthodox teachers; it
may have the effect of disposing them to adopt themselves a more
simple, modern, and true, and therefore a more useful style.
The work of evangelisation, thus committed to fresh hands, will
involve the necessity of new places of worship. There will be a
return to the "upper chamber" of the apostles, and these being
more abundant than churches, will become common places of
resort; the formidable pulpit will give way to a chair behind a
table, which a layman will occupy without hesitation, and then,
instead of five hundred evangelists, we shall have five thousand.
The exposition of Holy Scripture will be no longer confined to the
Sabbath, nor will religion any longer appear in the invidious light
of a matter belonging only to the priests-an official business, to
be transacted on the Sabbath; it will be seen to enter into every-
day life, and to have a claim upon all. Again, let laymen share
the important work of visiting from house to house. The diligent
employment of these means would, in my opinion, do much to
arrest the progress of infidelity.
What steps, then, are to be taken? Shall fresh societies be
formed, or shall men be urged to individual exertion? If societies
are thought requisite, shall they be worked by paid agents, or left
to men of benevolence and leisure? These questions of detail, and
INFIDELITY.
247
+
many others of a similar nature, must not, however, occupy space
in an address which is, perhaps, already too long.
As to evangelical publications, they have been hitherto too
exclusively on religious subjects, and thus have found their way
to those only who least needed them. I should like to see books
of history and science written in a religious tone and spirit. How
can we get such? It is rather a difficult question. Perhaps the
best means would be to offer prizes, or to commission particular
individuals to compile them.
But when they are written or compiled, how are we to ensure
their being read? By distributing them gratuitously, or at reduced
prices? By putting them in large public libraries, or in our
smaller religious ones? Probably all these means might be suc-
cessfully used; but we must not forget that a book received as a
gift is rarely read, and an exclusively religious book is still more
rarely bought; our religious libraries are unknown, or despised by
the world; and in theirs, our Christian books would stand a good
chance of being buried and lost sight of. The real way of bring-
ing into notice religious books on science and history, will be to
admit none which cannot stand on the ground of their intrinsic
excellence; it will be better to have a few which are really supe-
rior, than many of second-rate ability.
Another point for consideration is, where shall we send our
books and preachers? Of course, if it were possible, everywhere;
but while we have to make a choice, I should say, send the books
into the provinces, and the preachers to Paris. Books travel more
easily than men-they penetrate small localities with greater
facility; they have more chance of being acceptable where they
are more scarce, and people have more leisure. For these reasons
I would send the books into the provinces. Preachers, on the
contrary, will be employed to more advantage in densely-populated
towns, and especially at Paris. The people there are accustomed
to more independent habits of thought; they are less subject to
the priestly yoke, and can attend the preaching of the gospel
with greater impunity than in a village or small provincial town,
where a rupture with the Romish Church would draw upon a man
the hatred of the clergy. And I am especially struck with this
advantage in stationing our preachers at Paris, that meetings in
various parts of the town may be carried on by one man, in the
same week. Besides, kindle a spark at Paris, and the electrical
influence is felt everywhere; set a light there, and its rays pene-
248
FRANCE.
trate to all parts of the kingdom. Do revolutions come from Alsace
or La Vendée? Were you not struck with seeing, in 1830 and
1848, how readily the country followed the example of Paris?
Picture to yourself, not here and there a preacher, lost in the over-
whelming population of our Parisian suburbs, "rari nantes in
gurgite vasto," but a hundred evangelists, located in the most
important parts of the city, each delivering his message, several
times a week, to many hundreds of hearers, visiting their families,
distributing relief, and thus gaining a softening and enlightening
influence over thousands upon thousands of ignorant minds! Each
town in France ought to be the centre of a similar movement.
What was done among us would, no doubt, be possible in other
nations. These various centres of action, without giving up their
own independence, might communicate with each other, and with
a committee in London.
Why, for instance, should not the Evangelical Alliance, which
has united so many hearts, and brought so many Christians
together why should it not employ its united efforts to evangelise
the world, without any interference with existing churches or
nations? If the simple fact of Christians of various denominations
meeting together has already been productive of good, what
results may we not expect from united action? Our mutual love.
is not to be merely contemplative, but practical. I close, then,
with this proposition-that the Evangelical Alliance should
seriously undertake the great work of evangelisation in the various
countries to which its members belong; and that not chiefly by
other agents, who may not always be attainable, but by organisa-
tion into little societies of its members themselves. Preserve, if
you will, your individual forms of church government; but, above
these barriers, stretch forth the hand of fellowship to one another,
so you will gain a world-wide influence.
ON THE STATE OF ROMANISM IN FRANCE.
BY THE REV. E. PRESSENSÉ OF PARIS.
"They have nothing learned, nothing forgotten."
INTRODUCTION.
It is evident that Romanism has just entered into a formidable
contest, and with redoubled strength, against its enemies, for the
recovery of lost ground. It has organised itself as for a deci-
sive campaign; and it must be acknowledged that, from the
beginning of this enterprise, it has shewn remarkable vigour and
skill. While, on the one hand, it has despatched bold warriors
into a territory where for a long period it had lost its hold, to
make an aggressive war for conquest, it has, on the other, ral-
lied all its adherents around its standards, to recover its position
in those countries where its influence has been gradually declining.
An exact statement of its plan of operation and success must be
given; neither must we allow ourselves to be deceived by any
anticipated devices of its principal agents. For ourselves, we have
a thorough conviction that its momentary triumph is rather appa-
rent than real. We do not found this opinion merely on a
thorough belief that the present generation will not allow the
advances of mental culture to be arrested by a return to disgrace-
ful slavery, but we found it especially on those facts which demon-
strate, in the very face of that outward development, now so great,
signs of its decay and destruction. It is true that crowds fill its
churches; but we call to mind those crowds of heathens of whom
St Augustine speaks in his City of God, who, on the invasion
of Rome by barbarians, threw themselves into the chapels of the
martyrs, to invoke the name of Christ without believing in him,
hoping by this means to escape from the sword of the barbarians,
already half converted to the new religion; and who, the moment
250
FRANCE.
this danger had passed, once more insulted the worship of the true
God.* Mere numbers, then, in times of danger are not to be
depended upon. Fear never produces solid conviction; and we
are persuaded that the fear of some social convulsion has had
much to do with that struggle in favour of Romanism which has
appeared amongst us. Let but danger pass away, and the result
of this movement will then be seen.
General remarks, however, are not enough. The state of
Romanism in France, a country now most agitated by it, and
where it seems chiefly to succeed, must be carefully examined.
To have a distinct idea of this, we must ascertain the actual
strength of Romanism-which it derives either from itself or from
the state and also what, from these resources, has been under-
taken and accomplished. Having described its external prosperity,
we shall come to its moral condition, and shew that its aspect is
by no means flattering. This will be yet more apparent by con-
trasting its actual power with its moral weakness.
PART I.—OF THE EXTERNAL PROSPERITY OF ROMANISM.
CHAPTER I.-OF THE RESOURCES OF ROMANISM DERIVED FROM
THE STATE.
Romanism, as is well known, receives considerable pecuniary
aid from the state. This supply, since the concordat made be-
tween Napoleon and Pius VII., has been regularly organised.
Before the French Revolution, the riches of the Church were
derived from tithes, and bequests of private individuals and of
kings. Louis XVI., in a letter to the National Assembly, valued
the tithes at from sixty to eighty millions of francs. The Bishop
of Autun, in the same assembly, valued the revenue of the clergy
at seventy millions beyond this, shewing a capital of two thousand
millions. Hence, without reckoning the surplice fees, the revenue
of the clergy, from tithes and other resources, amounted to one
hundred and fifty millions, at a time when the entire population
of the kingdom consisted but of twenty-five million souls.† The
National Assembly, after having abolished tithes and church pro-
* Augustin. de Civitate Dei, iii.
† An Appeal to Public Opinion for the Suppression of the Budget for
Worship. Facts during the Discussion. 1848.
STATE OF ROMANISM.
251
perty, decreed that provision should be made for the clergy by a
regular salary from the state. An idea became prevalent that a
clergyman was but a functionary of the state. Hence, when
serious difficulties arose relative to the civil constitution of the
clergy, the Republic thought itself perfectly at liberty to suppress
the office, or rather the emolument granted to it, under a convic-
tion that reciprocal independence would be better both for the
State and the Church. The principle of worship without pay from
the State was distinctly recognised by the Constitution of 1795.
"No one shall be obliged," it is there said, "to contribute
towards the expense of any worship whatever the Republic
granting a salary to no one. This new state of things lasted for
eight years. The history of different churches during that period
is most interesting; they were established and increased by the
voluntary contributions of their respective partisans; furnishing,
also, an unanswerable proof, that religion may be maintained
without aid from the State. In 1802, Napoleon, then First
Consul, by the concordat re-established the budget for worship;
obtaining, in exchange, the protection of his government from the
Pope. "With the French armies and such respect," he ex-
claimed, "I shall always retain the mastery."*
We proceed to notice the actual amount which the Roman
Catholic clergy receive from the State.
The official budget for Roman Catholic worship amounts to
To which must be added—
Fr.38,773,950
1. A proportional part of the expense of administration to the
Minister for Public Worship......
2. Ecclesiastical pensions....
302,100
535,000
2,500,000
....
Fr.42,111,050
3. The expense of worship and Roman Catholic instruction in
the colonies....
Total........
Another source of emolument, to which little attention is paid,
consists of the large sums of money placed at the disposal of the
Church for the celebration of its worship in various religious
edifices, the number and value of which are enormous.
In the eighty Episcopal sees there are 240 diocesan edifices.
The 37,113 communes of France have all churches, which, for the
most part, are built, maintained, repaired, and enlarged, at the
* History of the Consulate and Empire, by Thiers, vol. iii. p. 216.
252
FRANCE.
expense of the State. If the capital employed in these vast build-
ings be considered, the yearly interest which it would produce,
and the annual expense for their reparation and enlargement, it
may easily be understood, from a calculation made with consider-
able care, that this second subsidy is much greater than the first.
It follows, that more than a hundred millions of francs are yearly
granted to the Roman Catholic Church by the State. *
Although surplice fees do not properly belong to this chapter,
yet, to give a complete idea of the financial resources regularly
furnished throughout the country for Romanism, we here intro-
duce them. For this it is scarcely possible to procure data which
may be quite exact. We will therefore only refer to the receipts
of the churches in Paris in reference to surplice fees. Seventeen
of the churches receive from this source between 120,000 and
150,000 francs each; fifteen churches, from 60,000 to 90,000;
and eight receive each 240,000. The annual receipts, therefore,
of the churches of Paris, amount to 5,000,000 † francs.
From this data, the enormous resources which the Roman
Catholic Church derives from the whole of France may be easily
computed. It must not be understood that we are here speaking
of voluntary contributions received in aid of the various efforts of
Romanism.
The officiating clergy paid by the
without reckoning fellows of colleges.
follows:-
State amount to 40,429,
They may be divided as
Curates..
29,353
Common Vicars
6,786
Rectors.....
3,350
Canons.....
681
Vicars-General..
175
Bishops..
64
....
13
6
1
Clergy .....
40,429
Archbishops....
Cardinals...
Metropolitan Archbishop....
Romanism certainly has no right to complain of the State. It
has the lion's part in the budget; its wants are sumptuously pro-
* An Appeal to Public Opinion, pp. 115, 116.
† An Announcement of Political and Statistic Economy for 1851, by
Messrs Joseph Garnier and Guilleumin.
An Appeal to Public Opinion, p. 113.
STATE OF ROMANISM.
253
vided for. In estimating its moral influence, the enormous subsi-
dies furnished to it by the State, and which effectually contribute
to its influence, must not be overlooked. To judge of its external
or moral strength, its resources should be derived from voluntary
contributions, and not from a tax, imposed alike upon the sceptic
and the believer-upon the Jew and the Protestant, as well as
upon the Roman Catholic; its very enemies being obliged to
furnish it with the sinews of war. It is, therefore, impossible
clearly to decide what it owes to itself, and what to the help it
derives from without.
CHAPTER II.-OF THE SUPPORT WHICH ROMANISM DERIVES
FROM THE LEGISLATION OF THE COUNTRY.
It would be foreign to our purpose to consider the laws in
themselves which seem to us to favour Romanism. This would
be to enter the arena of politics, a course from which we entirely
turn aside. It must suffice to shew the advantage which Roman-
ism obtains from certain laws which have passed during the last
few years. To judge of things simply by the Constitution, the
Roman Catholic Church has rather lost than gained ground.
Liberty of conscience and worship have never, since the founda-
tion of the Republic, been more entirely acknowledged than at
present. Romanism, far from being called the religion of the
state, is no longer recognised as the religion of the majority of
Frenchmen. The seventh article of the Constitution merely says
-"Every one may freely profess his religion, and receive equal
protection, in religious worship, from the state." But if equality
for different kinds of worship be acknowledged in principle, it is
not so in fact. Thus, for the last two years, the Roman Catholic
clergy alone have taken part in all public religious ceremonies.
And this is not to be wondered at, since the Archbishop of Paris
could solemnly take part in proclaiming the Constitution; and
thus unwittingly, in blessing it, did he, in effect, violate its spirit;
since called to give proof of the fact, that an equality in religious
worship had not in truth entered into the practice of the people.
And since, no public ceremony has taken place without the pre-
sence of the Roman Catholic clergy; not an inauguration of a
statue, or the opening of a railway, where they have not taken a
leading part. Some may think that all this is nothing, and that
it is childish to mention it. This is by no means our opinion. If
254
FRANCE.
one particular form of worship is alone found in such great cere-
monies-in national fêtes-it is evident that this proceeds on the
assumption of its being the worship of the nation. It is, in effect,
saying to other forms of worship-"You are not regarded, you
are of no consequence; France is a Roman Catholic nation."
Thus are we brought back to former abrogated rights; we
have a tendency towards the old theocratic state of society; and a
fatal idea becomes spread, that the religion of France is Romanism
a prejudice entirely favourable to it. Should we not thus think,
when a bishop, for example, is seen officiating at the inauguration
of a statue erected to Nicholas Poussin, and in his discourse
attacking the religion of the minority, and combating with Pro-
testantism, as if in the name of the religion of the State? *
But Romanism has obtained more honour than that of its tacit
alliance with Government. It has also received substantial advan-
tage. Two points have always been considered by it as of the
greatest importance; the first is, to hinder preaching by restric-
tions opposed to it. It cannot bear discussion controversy
troubles it. It depends more upon gagging the lips of its adver-
saries, than any answers it can give them. The second point
which it thinks important is, to have the direction of youth-to
mould them to its pleasure. Well, in reference to both these
points, it has obtained its wishes! And first, religious proselytism
is now shackled in every possible way. Before the revolution of
1848, the right of opening a new place of worship was submitted
to a court of previous authorisation, which referred it to the good
pleasure of a local administration, to give authority or not, at its
pleasure. An appeal to such a court no longer exists, religious
liberty being fully acknowledged as a right. But it is still very
limited in its operation, and for the advantage of Romanism.
All liberty is much restrained. Religious liberty cannot be
separated from liberty of any other kind. It is evident, that if
the latter be restrained or suspended, the former cannot continue
entire. But who has special need of religious liberty, free scope
for proselytism? Is it the religious minority, or majority? Is it
the church with the greatest number, or the church which out-
wardly is the weakest? Is it not evident that the church with
the greatest number has everything to lose in reference to pro-
selytism, if it trusts to the doctrine of passive submission in reli-
gion? On the contrary, the weakest church, with its ardent
* The Discourse of the Bishop of Evreux, on Sunday, June 27, 1851.
STATE OF ROMANISM.
255
convictions, has everything to gain, provided that an expansive
movement be allowed it. Restraint, which has injured the second,
has been advantageous to the first; and all the laws which have
shackled proselytism, and liberty also, in every sense must be
regarded as favourable to Romanism. We may therefore say,
that for the last two years its interests have been well promoted.
To whatever party we may belong, it must be confessed that
restraint has been tried upon a large scale by our most recent
legislation, and that Romanism has profited by it.
For instance, the first thing required in proselytism is the free
power of planting the standard of an energetic faith upon a new
soil. This supposes a right of beginning by an announcement of
the faith, without the celebration of worship, properly so called.
How can worship be celebrated before the faith be propounded?
The first thing to be done is to propound the faith, and, for that
purpose, to give an exposition of it. If the liberty of exposition
be not granted, except in connexion with the celebration of wor-
ship, it must follow that we may have liberty to continue worship
previously established, without having that of founding a new one:
this is but saying, that proselytism shall be impossible, or at least
much shackled. This, in fact, is the present state of things.
Facts might be cited which would demonstrate this. The positive
celebration of worship from the very beginning of a work of pro-
selytism is required, even when it has been proved to be entirely
foreign to anything political. We have witnessed unions for
preaching, conferences intended simply for religious proselytism,
interdicted and destroyed by the law against clubs; because they
were not characterised by religious worship, strictly so called.
The law against clubs has more than once been interpreted as
against religious proselytism.
A second thing required for proselytism is the power of attack-
ing such religious opinions as we may wish to overturn. Without
controversy, it is smitten as by death. Controversy is the first
means of conquest. The only conditions should be, respect
towards persons and moderation in speech. The right of contro-
versy is now more than ever contested. Controversy is denied to
be an element of worship; and those unions which oppose Ro-
manism are compared to a club. Notwithstanding, we can but
perceive the length to which anti-Protestant controversy is per-
mitted to go.
Religious proselytism requires a third thing, namely, the free
256
FRANCE.
use of that grand lever of modern times-the press. The rigid
constructions which are given to the law in reference to the press,
demanding respect for accredited religious worship, impose like-
wise great restraint upon the expression of objections against
Romanism.
Books of controversy circulated throughout France have been
lately condemned in the court of Draguignan, and with closed
doors, which decision has since been confirmed at Paris. The
editors of such publications have even been committed to prison.
The seller of books on ancient Reformed controversies is not now
tolerated. Where does legal right terminate?-where does crime
begin? This is precisely what every writer against Romanism
importunately asks for, since he is perpetually exposed to threats
of condemnation. This sword of Damocles suspended over him,
greatly cripples his resources. He must suppress his energy,
drawn out by his pen. Danger everywhere surrounds him. Un-
doubtedly, all this is favourable to Romanism. The very last law
on the press has the same design, enacting that every pamphlet
of more than five sheets must be stamped: this greatly augments
the expense of publication, and removes from proselytism its most
efficient agency-the increase of tracts at a low price.
A last resource for proselytism is the power of circulating freely
those books which treat of its faith. If the slow pace of the booksel-
ler can alone be followed, its progress must be slow. The law upon
the press, in its enactments on colportage, has added good order to
its zeal. "All distributors," we find by article 6th of the law of
July 1849, "or colporteurs of books, writings, and pamphlets,
must be provided with an authority, to be granted them by the
prefect of police, if in the department of the Seine, and the prefects
for all other departments. Such licences must always be renewed
by the same authorities by whom they were first granted." Hence,
we are absolutely dependent upon the local authorities. The best
books, even the Bible itself, cannot be circulated but by their good
pleasure, which good pleasure is often that of the Roman Catholic
clergy.
It is quite apparent, then, that Romanism is powerfully sus-
tained, and takes full advantage of those terrors of this critical
period which have dictated all these measures. One of the most
distinguished representatives of the Roman Catholic party has
asserted, that all this is but a crusade from Rome, made upon the
interior-a crusade from Rome in favour of the old doctrine of the
STATE OF ROMANISM.
257
Church, as to its Pope, which is sought to be restored amongst
us, as it has been elsewhere.
As to the first point, that of restraining proselytism, Romanism
has succeeded better than could well be imagined. It remains for
us to inquire, whether it has been equally successful in recovering
the education of the young.
Rightly to understand the later triumphs of Romanism, it is
necessary to be well informed as to the organisation of public
instruction in France. Before the French Revolution it was
almost entirely entrusted to monastic establishments. When
a new state of society, emanating from the revolution, became
established, and took a definite form, under the powerful hand
of Napoleon, public instruction was vigorously organised by him.
The new organisation, in common with all that he did, certainly
bore the impress of his despotic mind. Order was better main-
tained than liberty. The military genius of the emperor was
more apparent than it ought to have been in an arrangement of
such delicacy. Education was monopolised by the state, and
conducted immediately by himself. The university formed one
hierarchical body, gradually ascending from the lowest professor
to the great dictator. It was, in truth, an educational army,
conducted in military order. The necessity imposed upon all
teachers to receive their degree from it brought every one within
its power. Unrestrained tuition became very difficult; and, in all
cases, such a course was under the care of the university officers.
With such a system, it will be perceived that predominance was
completely conferred upon the laity, not upon the clergy.
The
latter even were held as with an iron hand. This organisation of
the university, with certain modifications, under the restoration,
and monarchy of July 1830, continued; only that, in addition,
the law of primary instruction was passed, in 1833, under the
auspices of M. Guizot, doubtless his best work, and which gave
considerable impetus to popular education, and, as a consequence,
to the formation of teachers. Such an organisation, it is obvious,
kept the clergy greatly in check; and hence their utmost malice
was levelled against it. The quarrels of the clergy with the
university continued during the latter years of Louis Philippe's
government. The whole of the clerical party were determined
upon recovering the right of instruction, without the control of the
state, and of overturning the monopoly of the university. M. de
Montalembert carried this cause, with much éclat, to the tribune
R
258
FRANCE.
of the Chamber of Peers, whilst writers of talent advocated it
through the medium of the press. The great principles of liberty
were invoked, and with reason, since the monopoly of the uni-
versity openly violated them. The revolution of February took
place—and after the agitation of a year's revolution, what reaction
are we to expect?
The Roman Catholic party is very strong in the Government
through M. de Falloux; in the Legislative Assembly, through M.
de Montalembert. We shall presently see how he applies his
great principles of liberty in the law upon public instruction
which passed last year.
This law has a twofold character. On the one hand, it retains
the university, making it subservient to Romanism; on the other
hand, it extremely favours clerical instruction thus doubly
satisfying the Roman Catholic party. It retains the university,
even increasing its framework, by appointing an academy in
every department, yet still keeping the upper hand for itself.
Four archbishops or bishops are to sit in the supreme council, as
delegates for all the clergy; and what influence they may obtain
there requires but little explanation. In every academy for a
department, the bishop has a seat in the council; in every school
the rector is to be the inspector. It is indeed stipulated that
ministers of other accredited denominations have the same right;
but such an equality is a mere chimera, when placed in juxta-
position with the numerical strength and political importance
which Romanism enjoys. The general council at Paris has the
management of every university, as every council of a department
governs the public instruction of that department. It follows,
that since great influence almost everywhere belongs to the bishop
-thanks to the interest which he possesses!-every teacher may
be said to depend upon his good pleasure; and that so much the
more, since the inviolability of schoolmasters and professors no
longer exists. The least fault is sufficient for a citation before the
Academic Council; and every schoolmaster or professor not a
Roman Catholic may be threatened with suspension, and that
without an appeal. Even a schoolmaster not at all dependent
upon the government may one day or other find his course
interrupted. On the contrary, it can easily be understood what
security a schoolmaster approved by the clergy possesses. For
the latter, however, special privileges may be obtained.
Academic Council has a right to give permission to schoolmasters to
The
STATE OF ROMANISM.
259
take girls as well as boys, provided the locality be kept distinct;
and in many places, where two schools cannot be found, such a
privilege is most advantageous.
The clergy, therefore, in a university so constituted, find a
valuable auxiliary; and since the abuse which injured it has
become a privilege to the clergy, it is regarded less unfavourably.
It possessed at the same time the privilege of liberty. What
formerly annoyed the clergy was the necessity of having a
university degree as a qualification for teaching. That necessity
is abolished; and it is sufficient for a noviciate to have a guarantee,
which is easily obtained.
Moreover, the law acknowledges that persons charitably disposed
have a right to instruct children without any licence. These
charitable persons, for the most part, are the Sisters of Charity.
The inspection of the state over free establishments is very
limited. Small seminaries and ecclesiastical schools may, for
whatever is wanted, be conducted with closed doors. There is a
privilege for those who possess unrestricted tuition which admits
them to the highest university offices, without passing through the
ordinary ordeal. The Roman Catholic party, it will be seen,
take a large share in dispensing the law. It derives great ad-
vantage, also, from the liberty which it possesses of readily con-
trolling that of others: since, by its great influence in the upper
councils, it finds a thousand ways of preventing free schools from
being opened which may be in opposition to it. Some quibble
may always be raised for a defect in form, and when it cannot,
may not that useful pretext be set up which allows an interdict
upon a school, in the name of public manners? Already has the
Roman Catholic party made great use of that law. We could
cite facts which are scarcely credible-such as professors dismissed
because they were not Roman Catholics, or because a book of
philosophy has been published which did not please our lords the
bishops; such as a schoolmaster condemned, amongst other things,
for not having taken off his hat while the procession of Corpus
Christi was passing. Do the Protestants attempt to open a school
in certain departments, a thousand difficulties have to be met,
which are not always to be overcome. But all this does not
prevent Roman Catholic colleges and schools from increasing
out of all proportion. Besides, all those barriers which restrained
the operation of religious communities are removed; the Jesuits,
even, though driven from France by several laws, have returned
260
FRANCE.
in triumph, the Roman Catholic Church again convoking its
provincial councils, and thus freely combining its efforts.
Of this liberty, even, we do not complain; but we do complain
of that farcical liberalism which for several years past has been
played by a fraction of the Roman Catholic party; we do com-
plain that great principles have been called in only to be
violated, by being turned to its advantage; for there is nothing so
hateful as the suppression of liberty by a religious party; liberty
called in with insincerity, and used as a cloak to its aggran-
disement. It was well that the Roman Catholic party, together
with ourselves, were freed from the yoke imposed by the univer-
sity; but by enjoying that freedom alone, it fastens that yoke.
upon others which it had before denounced. This is not right,
either to us or itself; for, notwithstanding a momentary success, it
has assumed a most dangerous position. Its very success is but
an acknowledgment of wrong; so that when hereafter it shall
speak of liberty, we shall easily understand what it means. Be
that as it may, it has been proved, not only that Romanism
derives very great financial resources from the state, but that the
state is also its devoted ally. This alliance has been most
remarkably exemplified under the walls of Rome; and the
increased influence of Romanism is hereby explained.
CHAPTER III.-OF THE RESOURCES WHICH ROMANISM DERIVES
FROM ITSELF.
Romanism derives considerable resources from its union with
the state; but we must remark, that this is not a downy pillow.
It receives this union as a framework favourable to its energy,
but a framework which it fills. It neither refuses money nor
support from the government; yet does it derive considerable
resources from itself. Its systematical organisation, which no
one can deny, enables it to make the best possible use of its
means. If we first enumerate its resources, we shall then better
see how it employs them-what it achieves by means of them.
We derive these particulars from the most authentic sources.
We
e are not now to treat of the 40,429 ecclesiastics who consti-
tute the officiating clergy of Romanism, but of those different com-
munities which are formed independent of the clergy.* The
* All our statements are from the Almanac of the Clergy of France for the
year 1851, published by Gaume Brothers, 4 Rue Cassette, March 1851.
STATE OF ROMANISM.
261
number of this army of volunteers, enlisted under the banners of
Romanism, surpass anything which could be well imagined.
None of the larger towns are without several monasteries, asylums,
sisterhoods, or brotherhoods. In the country, likewise, important
religious establishments are everywhere to be found. Such com-
munities are like vast nurseries, spreading over the whole country
colonies, more or less numerous, and which, in their turn, form
smaller establishments in a great number of places. One of these
colonies is to be found in almost every village, however small.
Hence, France has become enveloped, as in the meshes of a net,
at once numberless and closed. Carmelites, Benedictines, Trappists,
Jesuits, Augustines, Visitandines, Ursulines, Nuns of the Sacred
Heart, and sisters and brothers of every denomination; all the
different orders, which for ages were multiplying in France, all
furnish their contingency anew, and a contingency, too, most im-
portant to Romanism. To have a distinct idea of this organisation,
and of the manner in which it acts, we will give a list of the prin-
cipal religious establishments, whence issue those numerous swarms
that everywhere convey the doctrines and influence of the Roman
Catholic Church. We will afterwards give an account of all their
combined resources.
In our enumeration of the principal religious establishments, we
do not include monasteries; of these we shall treat hereafter. The
following statement will shew the power of Romanism in the
different departments:-
NAME OF THE COMMUNITY.
Sisters of St Joseph (Refuge and Asylum).
The same....
Sisters of Christian Schools of Mercy.
Nuns of the Sacred Heart
Sisters of Providence....
The same...
The same..
Sisters of Christian Doctrine.....
Hospitaliers of our Lady of Grace
Daughters of Charity of St Mary
Sisters of Wisdom.
Sisters Hospitaliers...
Sisters of Charity (of Montalne).
Sisters of St Paul.....
Sisters of the Cross
Sisters of Mary and Joseph..
Nuns of the Saviour....
Sisters of the Incarnate Word
*
....
Towns where the Parent Houses | No. of Esta-
are situated.
Clermont...
Lyons
St Sauveur (le Vicomte).
Coutance...
Poitiers
Grenoble
Langres
Nancy.
....
Aix.....
Angers..
St Laurent (sur Sèvres)
Besançon......
Bourges......
Chartres..
Limoges
Dorad
Haute Vienne...
La Souterranie
Agerable.....
Fontenay le Comte (Vendée)....
Community of Christian Union
Daughters of Wisdom and Ursulines of Jesus
Sisters of the Sacred Heart.....
Sisters of Jesus and Mary
St Laurent sur Sèvres (Vendée).
Chavagnes en Paillers (Vendée).
Mormaison (Vendée)
blishments.
30 Houses
(30 Esta-
blisments.
34
140
105
420
11
ESS 22
18
92
12
176
41
39
262
FRANCE.

NAME OF THE COMMUNITY.
Towns where the Parent Houses No. of Esta-
are situated.
blishments.
Sisters of the Good Saviour.......
Sisters of Mercy-the Work of the Good Shepherd
Sisters of Charity of the Community of Evron.....
Sisters of Charity of the Community of Providence
Sisters of the Community of the Infancy of Jesus
and Mary
Sisters of St Charles......
Sisters of Charity and Christian Instruction of
Nevers ...
Sisters of the Infant Jesus...
Sisters of Providence....
Caen
Angers
Evron (Mayence)
Ruelli sur Loire (Mayence)..
Have Houses
everywhere
250
90
Metz
Nancy
40
282
Nevers
240
Puy
15
Ligni le Chalez (Yonne)
43
Nancy.
Tours
107
94
......
Sisters of Providence, and Sisters of Christian
Doctrine.....
Sisters of the Presentation of the Holy Virgin.....
Sisters of the Trinity (500 members).....
Sisters of the Holy Sacrament (500 members)
Sisters of the Presentation (1000 members).
The Establishment of St Maur (pour aliénes)
Sisters of the Holy Childhood......
Valence...
Romans (Drome).
Bourg Sandeol.
Privas...
At Pons there are:-1st, Sisters of Good Relief. 2d, Nuns of Good Relief. 3d, The Infirmary
of Maria Thérèse. 4th, The General Institute of the Brethren of Christian Doctrine, members
of which are spread throughout France.
If we now inquire, aided by the Almanac of the Clergy of
France, into the combined resources of the Roman Catholic
Church, independent of the 42,000 clergymen of which we have
spoken, we shall arrive at the following result. Constant varia-
tions in estimating so many persons must naturally arise, which
must prevent the result from long remaining precisely the same :-
...
Diocesan clerical colleges..
Additional clerical college.
Metropolitan clerical college....
Smaller ecclesiastical colleges..
Houses for retreat........
Monasteries.......
83
1
1
118
16
565
1012
Boarding-schools for young ladies.....
Hospitals or charitable institutions........... 939
(These hospitals are not, for the most part, of Roman Catholic origin, but
the care of their sick is confided to the sisters.)
Small colonies of Sisters........
3379
Establishments of Brothers (schools).......... 761
Missionary establishments in the interior...
48
Altogether, these resources are considerable. They are skilfully
divided in each department. The clerical college, the (inferior)
ecclesiastical college, the monasteries, and larger nunneries, are in
the county towns; the latter also are to be found in all the larger
towns. From these, as centres, small colonies of sisters and
brothers emanate in every direction, beginning from different
quarters of the towns. All these resources, let it not be forgotten,
STATE OF ROMANISM.
263
are organised by the bishop, who disposes of them at his pleasure,
imposing upon them unity of operation, having them under his
control, and making use of them through the agency of his
numerous clergy.
CHAPTER IV.—OF THE ENTERPRISES OF ROMANISM.
The numerous enterprises of Romanism may be arranged into
two categories—what is undertaken in France, and for France;
and what is done without, in foreign missions. Nothing can be
more skilfully devised than the numerous Roman Catholic enter-
prises in operation amongst us. They comprise everything in
human life; they include every situation, and every age; they are
applied to every kind of suffering. A mere glance of the eye over
our tabular statement of the different communities, will first shew
that the principal efforts of the Church are concentrated on the
education of the young. It will be perceived what a number of
schools are conducted by the Sisters and Brothers of Christian
Doctrine; to which must be added, a great number of nurseries
and asylums for children of the earliest age. Boarding-schools are
also provided for young ladies of the upper classes (such as the
establishment of the Sacred Heart at Paris, or rather, as the Ladies
of Instruction at Puy), and in every part of France. Smaller
colleges and free colleges have increased, as we have seen, till they
amount to 188. Certainly they ought to have increased still
more. At the last meeting of the colleges in Paris, several divi-
sions were obliged to be suppressed in the colleges of the state for
want of pupils; on the contrary, in the free colleges, or where
greater facilities are afforded, or life is made much more agreeable,
they have increased. Let this suffice as to the education of the
young. But old people also find asylums provided them; as the
infirmary of Marie Thérèse, at Angers. The Hospitalier Sisters,
and the Sisters of Charity, fill the hospitals; there are also a
great number of hospitals annexed to the Roman Catholic Church
itself. The sick poor thus become subjected to its influence. It
has likewise instituted the Sisters of our Lady of Good Help, for
the more wealthy sick, where nurses are trained for attending
persons at their own houses. Numerous institutions are likewise
formed for foreigners, under the care of the sisters. The house of
the Good Samaritan, at Caen, may be mentioned as an example.
The Sisters of St Joseph entirely devote themselves to the care of
the blind, the deaf, and the dumb. There are few prisons but
what have their Sisters of Charity and Mercy. Asylums are
264
FRANCE.
everywhere open for repenting prostitutes. The Care of the
Good Shepherd, at Angers, has establishments throughout France
specially directed to the same object. Romanism not only thinks
of those already fallen, but of those also who are in danger of
falling. Work, under the direction of the sisters, is provided for
poor young girls, and orphan children are carefully taken care of.
Even houses are open for domestic servants out of place. Such is
the house of the Sisters of Mercy, at Angers. Young girls, who
are houseless, are taken care of till they can find employment;
such is the design of Saint Blandine, at Metz.
Thus are asylums provided for all the miseries of social life. It
is no less so towards those sufferers who, from want of courage or
true comfort, aspire to leave society altogether. The 561 monas-
teries in France offer them an asylum. Neither is this all; those
who wish to retire from the world, without entering upon the life
of a monk, may likewise have their desires gratified. They can
go into houses of mere retreat, such as that of Fontenay le Cerute,
in Vendée, open to persons from the world who would live in
retreat.
Hence it appears that Roman Catholic proselytism is almost
endless in its resources. Nothing has been forgotten to contribute
to its triumph, employing likewise a zeal at once skilful and ardent.
But all its efforts have not yet been mentioned. Thus far we
have only spoken of the enterprises of religious communities.
The active co-operation of the laity has also been enlisted. It
consists chiefly of works of charity. Thus, at Metz, we meet with
an institution for giving religious instruction to soldiers, and for
providing the poor with fuel; another for assisting lying-in women.
In most of the other towns of France similar institutions are to
be found. But charitable establishments are more considerably
developed at Paris than elsewhere. In this short sketch we
cannot be supposed to notice everything. We will confine our-
selves to one immense association established amongst young
people; we refer to the Society of St Vincent de Paul.
This society is divided into conferences, each conference con-
sisting of from forty to fifty members. In Paris, there are fifty of
these conferences, each being attached to the parishes of that great
city. New conferences are daily being formed in other parts of
France. The primary object of the society is to assist as great a
number of poor persons as possible, giving them regular aid by
visiting them. Each president of a conference is expected to visit
each poor person in his section, every year. Clothing is given
STATE OF ROMANISM.
265
is
them, or linen is supplied on loan. The poor are, besides, assisted
in any lawsuit in which they may be involved. A deliberative
committee, formed from all the sections, examine into any disputes
which may concern the families visited, giving them advice. The
society avowedly confesses that all this assistance to the poor
for the purpose of bringing them back to the Roman Catholic faith;
this is the ultimate design of all these visits. But its operation is
by no means confined to almsgiving; it takes the children of the
poor, from their earliest days, under its patronage, attentively watch-
ing over them and inculcating religion upon them. Apprentices also
are the objects of its care. Every Sunday they meet in some place
previously assigned to them. Every day they are looked after—
being taken in the morning to mass; in their amusements, even,
instruction is combined. Morning and evening schools have,
moreover, been founded, where necessary; the Society of St
Vincent also busies itself in re-establishing unlawful games, so
common at Paris. The effort called that of "the Holy Family"
forms another branch of its operations. This consists in collecting
together, every fortnight, the different families which have been
visited-to take them to mass, to impart to them religious and
moral instruction in common. Efforts are made in every way
possible to interest them by repeating hymns. Such religious
meetings often assume an amusing character. The society has,
besides, established libraries for the poor, and published almanacs
and books of devotion.
Receipts for the year 1850, in subscriptions, lottery,
and donations
Expenses.....
217,668f. 60c.
175,470f. 35c.*
Such are the principal operations of Romanism in our country.
But, before passing to foreign missions, we must speak of missions
undertaken within France itself. There are, as we have observed,
forty-eight missionary establishments in the interior. The work
of missions for the interior is not so great as under the monarchy,
or of so theatrical a character. The only mission which to our
knowledge has been attempted, for some years past, is that of the
Father Jesuits at the forts of Brest and Toulon. We will not find
fault with their result, but simply say, that, according to custom,
persons have been very quickly converted by the Father Jesuits.†
* See Report, in two parts, on the Conferences of Paris during the year
1950, to the Secretary General's Office, 6 Rue Garanciere, Paris.
+ The Jesuits au Bagne, by Lewis Arbineau.
266
FRANCE.
Foreign Roman Catholic missions have within the last thirty
years received a new development. The principal communities in
France who have devoted themselves to them are-
1. The Community of Priests for Missions, 95 Rue de Sèvres,
Paris.
2. College for Foreign Missions, 128 Rue du Bac.
3. Community of Sacred Hearts and Constant Adoration (Col-
lege of Picpus).
4. Community of the Holy Ghost, and of the Sainted Heart of
Mary, 3 Rue des Postes, Paris.
5. Society of Priests for Senegambia, 15 Rue de Varennes.*
Different missions are sustained by the efforts of the Propagation
Society of the Faith, established at Lyons, the 3d of May 1822.
Its object is to aid, by its alms and prayers, the extension of the
Roman Catholic religion throughout the world. To contribute
towards it, two very simple things are required;† namely, apply-
ing once for this purpose the Pater and Ave of the morning, and
contributing a sou per week to the missions. Pius VII., Louis
XII., Pius VIII., Gregory XVI., and Pius IX., approved of it,
and granted indulgences to those who supported it. It has every-
where obtained the sanction of the bishops. The Roman Catholics
throughout the whole of Europe take part in it. The East, Ame-
rica, and even India, have lent their aid.
The organisation of the society is thus conducted:-To render
the collection of moneys more easy, every tenth subscriber is
authorised to receive them. He pays the amount into the hands of
another, authorised to receive ten such amounts, or 100 subscrip-
tions; he, in his turn, pays his subscriptions into the hands of a
third person, who is authorised to receive ten subscriptions of
similar amount, or 1000 subscriptions. Two councils, one at
Lyons and the other at Paris, composed of both clergy and lay-
men, divide the amount amongst the different missions. Com-
munications relative to the labours of the missionaries are arranged
and published at Lyons. Such information is printed six times a
year. Every tenth subscriber receives a copy; the number of
copies, therefore, circulated, exceeds 160,000.
The receipts of the Propagation Society of the Faith amounted,
in 1850, to 3,309,646f. 45c.; towards which France contributed
1,907,916f. 33c.‡ The expenditure was 3,220,748f. 86c.
* Almanac of the Clergy of France, p. 649.
+ A New Glance at the Work of the Propagation of the Faith.
36 Rue Cassette.
‡ Annals of the Propagation, &c., May 1851.
Paris,
STATE OF RÒMANISM.
267
A word or two will suffice as to the result of this operation. In
the first place, since the formation of the society, the number of
missionaries has greatly increased. The Society for Foreign
Missions in 1822 consisted of thirty-two members, now increased
to 150. The Community of St Lazarus has raised the number of
its European missionaries from 13 to 200. The Jesuits and the
orders of St Dominic and St Francis have resumed their place in
the mission. New communities have also been formed to join it,
such as the Redemptorists, the Passionists, the Oblatists, the
Priests of the Sacred Heart of Mary, the Marists, and the Monks
of Picpus.
The episcopal subscriptions to missions have likewise increased.
Since 1822, more than seventy bishops, or new vicars-apostolic,
have been made. Roman Catholic missionaries are to be found in
China, Cochin-China, Japan, Tartary, Central Asia, and India.
The college of Palo-Pinang serves as a kind of institute for mis-
sions in Asia. Missions have increased at the extremity of the
Red Sea, and in the Caspian Sea; they are also sustained in
Syria, Palestine, and Asia Minor; also at Beyrout and Aleppo.
They have likewise been established in Africa; at Tunis, Tripoli,
Alexandria, Cairo, on the ruins of Hippo, in Guinea, and at the
Cape of Good Hope; in Northern America, likewise, the French
colonies, the United States, and Australia. The Society for the
Propagation of the Faith has gone also into the Protestant coun-
tries of Europe, as Sweden and England. The narratives of the
missionaries demonstrate that great energy is being employed.
Many have lost their lives in foreign lands. At other times they
have been effectually aided by the civil power; the house of
Picpus, for example, in the miserable affair of Tahiti, had its
mission opened by the cannon's mouth. This seriously reminds
us of "compel them to come in!”
Different means are employed to give an interest in favour of
the operations of the Society for the Propagation of the Faith.
Two solemn annual fêtes are celebrated on its account. It forms
a subject for many discourses and sermons after mass. But the
most effectual means, and that which is most recommended to
excite interest, and promote subscriptions, is an appeal to the pro-
mised indulgence offered by the Pope in exchange.* This indul-
gence runs thus:-"The Holy Father mercifully grants, in the
Lord's name, to all and to each of the faithful in Christ Jesus, of
* A New Glance at the Operations of the Propagation of the Faith, p. 42.
}
268
FRANCE.
both sexes, who, for the revival and support of the most salutary
work of missions, will give their names to the Association of the
Propagation of the Faith, a plenary indulgence and remission of
all their sins, during the solemnities of the Invention of the most
holy Cross of our Lord Jesus Christ, of Saint Francis Xavier, and
once a month, on whatever day they may choose, provided that,
during the month, they have repeated every day the prayers of the
Association; provided also that, being truly penitent, they have
confessed and strengthened themselves by a participation of the
holy communion, and shall devoutly visit the church, or oratory,
of the said Association, if it has one, or if not, their own parish
church, for the purpose of presenting their fervent prayers to God
for the prosperity of our holy mother-the Church.
The brief adds an indulgence of a hundred days, for prayers and
alms in favour of the Association, applicable to the souls in pur-
gatory. Hence these generous offerings are made partly for pur-
chasing heaven! The chief design of such presents is not so much
an effusion of gratitude for a free and complete pardon, as the
desire of paying a frightful debt. Hence, they are not so much
presents, as bills of exchange, for procuring the indulgence;-this
fatal doctrine of a partial expiation for sin by man blasting the
design at its very roots, even when producing magnificent results.
There must ever be a fear lest the amount should be too little-
a calculation for procuring heaven at pleasure, but without that
love by which it should be characterised. The disinterested
Christian can alone depend upon salvation by grace. Romanism,
by lessening or altering this freedom, removes from its noblest
efforts the Divine mark of a pure and disinterested motive. Such
motive may exist, doubtless, does exist, but in opposition to
its own principles. This explains why those great resources which
we have enumerated have not the fruitful development of a pre-
vailing religion; all that sadness and deception which arise in
the human heart from a desire of purchasing salvation, without
the possibility of success, may everywhere be traced. We have,
however, no wish to throw discredit on all its efforts. In Romanism,
many humble, upright souls are to be found, who love the Saviour,
and whose devotedness is quite disinterested. We do not sit in
judgment upon individuals, but upon the system-a system, de-
solating and neutralising so many energetic resources, and yielding
no effectual aid to the truth.
Glancing at all the resources of Romanism, we will say that it
STATE OF ROMANISM.
269
derives more than a hundred million francs from the state; and
has been upheld for the last few years by laws in themselves
restrictive, and thereby rendering impossible, in a thousand differ-
ent ways, any proselytism contrary to it. Besides that, there is a
regular army of forty-two thousand clergymen, the country is
again covered by five hundred and sixty-five monasteries, and
immense religious establishments.
Hospitals or charitable institutions.....
Boarding-schools for young ladies...
Small colonies of Sœurs de la Charité.
Establishments of Frères de la Doctrine……………….
Missionary establishments in the interior..
Clerical colleges………..
939
1012
3379
761
48
203
We have seen the formation of a school in almost every hamlet,
sending its militia into prisons and hospitals, establishing every-
where small colonies of brothers and sisters, to whom youth of
both sexes have been consigned; imparting the bread of charity to
the poor, and enticing them, in every way possible, into the
churches. In short, their missionaries, educated in five large
establishments, have landed on every shore, and supplies are sent
them by millions. The receipts of the Propagation of the Faith,
the greatest Catholic missionary society, amounted, in 1850, to
3,309,646 francs. Neither is this all. The places of worship
have never been more brilliant or better filled, although a large
proportion of the best Roman Catholic families enter them not.
Never was the pageantry of its ritual more apparent. Never, in
our times, have more celebrated preachers mounted its pulpits. In
fact, never has it been so much encouraged to say-" I am the
religion of France—the definitive form, from which no one must
depart!" All this by no means alters our opinion-we are no
less ready to say to its partisans, "No, you have not the definitive
religious form. France is, in reality, not yours; and, notwith-
standing appearances, you are marked, as in the forehead, with
the sign of a church which must fall. Your organisation is great:
canals may be completely dug-they may be numerous, and skil-
fully crossed-but the water which they bring to us is not the
water which our thirst requires. It may for a moment deceive,
but it can never satisfy." In a word, if Romanism be apparently
strong, it is not so morally, or in reality-an assertion which we
will endeavour to prove in the second part of this work.
270
FRANCE.
PART II-THE MORAL DECAY OF ROMANISM IN FRANCE.
CHAPTER I.-FIRST SIGN OF DECAY-ULTRAMONTANISM.
To possess considerable resources, to have the right of speaking
in millions of pulpits throughout the country, and to impose silence
upon an adversary when he assumes the offensive, are not, we have
already stated, sufficient. An efficient ministry, delighting in
making itself heard, is no less necessary. To reckon upon mere
restriction is nothing-in the moral world the living voice can alone
triumph. "Hoc signo vinces." Temples, riches, patronage, and
persecution, were, eighteen centuries ago, all in favour of pagan-
ism. This did not prevent its destruction by a poor and despised
religion--because the latter possessed a divine and creative.
strength--a sword which overcomes all others. We have, then,
a right to ask Romanism, Where are its moral resources? Where
is your title to domination in the present existing state of society?
You tell us what you are doing, but we wish to know what you
Can you morally take the lead in our generation? The
reply to such a question is easy. Romanism has both cursed and
anathematised improvement. All its dreams have been those of
regret, not of hope. It has separated itself from our generation.
Nay more, it has divorced itself from our nationality, and in that
which is most life-giving. It has made itself an ultramontane
alien. Certainly this is not the way to recover its influence. By
this it avows its act of naturalisation, and renounces its right of
citizenship. We will endeavour to demonstrate this important
fact.
are.
What is it which most distinctly characterises French society?
Obviously, the equality of our rights according to law. This is
the great principle permanently abiding in the national conscience
and the laws after every revolution and reaction. This is the
acknowledged result of the revolution of 1789, the deep traces of
which nothing can obliterate either in our manners or institutions.
Is it so? Then, how can Romanism receive such a principle as
equality, since, in a religious point of view, it is daily denying it,
dividing the Church into priests and laymen, perpetuating the dis-
tinctions of castes at the very foot of the altar, and doing violence
STATE OF ROMANISM.
271
to the great principle of the gospel, that all Christians are priests?
Liberty of discussion is another principle no less accredited in
modern society. But what more opposed to Romanism? Every
relation in life must give way to clerical domination-to acknow-
ledge a right of discussion in one sphere is but to confess a right
in another. Liberty of the press supposes liberty of religious dis-
cussion. But, in truth, Romanism, if consistent with itself, should
forbid such liberty; but one kind of liberty should especially be
anathematised by it—namely, liberty of conscience, the most
important of all others. To acknowledge this, Romanism must
renounce the past, the heavy past, so sadly bloody by persecutions
without number. It should renounce itself; for what would
become of infallible authority in connexion with liberty of con-
science? Romanism, in truth, is in direct opposition to the very
constitution of modern society. But we may perhaps be asked
whether it is not correct to say that it has produced some happy
results. The encyclical letter of Gregory XVI., and distinctly
confirmed by Pius IX., will throw light upon this subject.
"Experience," we read in this famous production, "shews,
from the earliest times, that those countries which became conspi-
cuous by their power have perished by one evil alone that of
immoderate liberty of opinion, freedom of speech, and a love of
novelty. This leads to another fatal liberty, for which our horror
cannot be too great-the liberty of the bookseller to publish
whatever book he may choose. What man in his senses will
assert that poison should be freely circulated, sold, or publicly
transferred?
"From the infected source of indifferentism flows that absurd
and erroneous maxim, or rather madness, which would assure and
guarantee liberty of conscience to any one whatever."
We know what practical commentary is given to these maxims
in the States of the Pope.
We have a right to say to Roman Catholics, Either you admit
the principles of the Pope, and by this means-making your-
selves foreigners in the very bosom of modern society-you place
yourselves not only beyond the law, but beyond history likewise;
or, if you do not admit them, you protest against the Pope when
speaking “urbi et orbi." You cannot, in fact, enter into modern
society but by renouncing Romanism. What choice has the ma-
jority of the Roman Catholic party taken? It has not hesitated
to declare war against the institutions of modern society.
Taking advantage of those terrors which, for the last two years,
272
FRANCE.
a revolutionary spirit has inspired, it has directed them against
the first French revolution, by insulting it, not for the abominable
excesses of 1793, but in its great and glorious aspect. It is but
just, however, to recollect, that even prior to the revolution of
1848, some writers had maintained such an opinion: thus, M. de
Falloux, in his History of Louis XVI., has thrown discredit,
as much as he could, on the great movement of 1789. He had
done better if he had attempted to justify the Inquisition. In a
panegyric on Sextus the Fifth, we find the following memorable
passage:"Toleration is not known in ages of faith, and the
sentiment which this new word represents can only be ranked
among the virtues in a doubting age. Intolerance would now be
nonsense and without result; formerly it had a legitimate end, at
which it often arrived. Who can now flatter himself that he can
extinguish an opinion by killing him who professes it?"* Hence
it follows, that had we but that hope, it would be doing well to
kill him. M. de Falloux attacks modern society in plain lan-
guage. He has not, however, been imitated by those of his own
party. It is with an unheard-of cynicism that attacks are made
upon all those conquests for which we have paid so dearly. One
of those conquests, doubtless, is a deliverance from absolutism.
Such absolutism is extolled by Roman Catholic writers now much
in vogue.
"Sovereignty," says one of our popular writers, "is
the right of commanding a people and of being obeyed. It is,
therefore, necessarily distinct from the people. The sovereign
does all that is necessary for the preservation and wellbeing of
society, and has the right of doing what he pleases." Since he
only can perceive what is good for society, he must, of course, have
the right of doing as he thinks proper.
Will you know what is thought by the Catholic party of reli-
gious liberty? M. Veuillot, one of the best accredited writers of
his party, editor of the Religious Universe, will inform us.
"What
I regret," he says, "I will frankly avow-that John Huss was
not sooner burnt, and that Luther was not also burnt; the reason
was, that a prince at once pious and politic could not be found to
raise a crusade against heretics." ‡ The same writer, last year,
in a polemical article on the Inquisition, openly defends it, in the
* History of St Pius V., tom. i., Introduction, pp. 48, 49.
+ Plato Polichinel, tom. i. pp. 112-114. This book is a tissue of mis-
chievous pleasantry and false reasoning. But such wretched pleasantry has
run through seven editions, and is becoming serious.
Pilgrimage of Switzerland, p. 187.
STATE OF ROMANISM.
273
""
Religious Universe, declaring that every Roman Catholic should
adhere to the opinions of Leo X., in condemning this proposition
of Luther, "Hæreticos comburere, est contra voluntatem Dei" *
(to burn heretics is contrary to the will of God). M. Veuillot
has done little more than extend the thesis maintained by Abbé
Morel, canon of Angers, in a letter addressed to the Religious
Universe. We there read-" From a partial examination of the
general laws of the Inquisition, it will be seen that it increased in
severity in the same proportion as Christian society became more
strongly established, by the lapse of time, preaching, miracles,
information, and virtue. The object of heresy in the Middle Ages -
was to overturn the constitutions of the state; and this is the
reason why, for the first time, heresy, so terrible in its conse-
quences, was punished in the most terrible manner.
Thus,
according to Abbé Morel, the Inquisition became severe in propor-
tion to the vigorous organisation of the Church and the develop-
ment of the faith. Let us listen to another Roman Catholic
writer. "The Reformation," says M. Laurentie, another cele-
brated Catholic writer, "restrained during the vigorous reigns of
Francis I. and Henry II., found greater facilities under the reigns
of Francis II. and Charles IX. Such different treatment for some
time gave encouragement to the new opinions in France; and no
doubt but that they would have become established, if, in the
absence of a religious authority, which did not render sufficient
opposition, the civil authority, by supplying the weakness of con-
science, saved the faith of our fathers by severe laws and rigorous
measures, which I hesitate not in calling salutary.Ӡ
One of the men who is actually considered in favour of Roman-
ism, and who is even accounted the successor of Joseph le Maistre,
M. Donose Cortès, in a book recently published, denounces an
anathema against every liberal idea. He begins by denying, in
the name of human fallibility, the right of discussing any point
whatever. "The Church," he says, " alone has the right of con-
firming or denying; out of it there is no right whatever to affirm
that which it denies, or to deny that which it affirms.
The day
when society, forgetting its doctrinal discussions, asked the press
and the tribune, journalists and assemblies, What is truth? what
is error?-on that day society entered into the region of fiction.
Intolerance in doctrine, and the Church, have preserved the world
* Religious Universe of June 10, 1850.
† Justice in the Nineteenth Century, by Laurentie.
274
FRANCE.
from chaos. This is the reason why society, freed from the Church,
has done nothing but lose its time in ephemeral and useless dis-
putes." M. Donose Cortès continues by acknowledging no other
form of society than that of Romanism. "Romanism," says M.
Don se Cortès, "has put all human affairs into order and consist-
ener! Roman Catholic doctrines have been the criterion of the
sciences. Through them, order has been introduced into the poli-
tical world. The God of Romanism, the Creator and Preserver of
all things, has subjected them, in the government of his provi-
dence, and has governed them by his vicars. Could the govern-
ment of the Church be defined, we might define it by saying, that
it is an immense aristocracy, directed by an oligarchic power, in
the hands of an absolute sovereign, whose duty it is to offer him-
self perpetually as a sacrifice for the salvation of the people."
Bad people will think that the sacrifice might be more meritorious
and bloody than it is. But the following is yet more agreeable:-
· The Roman Catholic Church only struggles for its holy liberty.
That holy liberty exacts too much. Doubtless, ultramontanism
is well expressed in this book. He would have none of the insti-
tutions of modern society—he utterly denounces them all.
It may be said, that these opinions are not those of all Roman
Catholics. A great number amongst them attempt to reconcile a
wise liberality with the Roman Catholic faith. This is not the
question. The enormities which we have cited cannot be passed
over without a remonstrance; and we would take occasion, in such
remonstrance, to shew the division which exists in the Roman
Catholic Church, under the veil of a deceptive unity. It is neces-
sary to ascertain whether Romanism, considered in itself-ortho-
dox Romanism-does not maintain these enormities. Now, it is
certain that in its tradition it does assert them—a tradition not
written in books merely, but written in blood also, and that
through all ages. The infallible bulls of the Popes, cursing
liberty of conscience, can never be forgotten; the bull of Pius
VI., autorem fidei, condemning, to employ the expression of Abbé
Morel, under the severest penalty, the decision of the Council of
Pistodja, in asserting that external pains and penalties ought not
to be employed against heretics. It cannot be denied that the
tribunal of the Inquisition no longer exists at Rome. In the
absence even of all those proofs already cited, might we not refer
to a concordat lately made between the Pope and the Grand Duke
Essay, pp. 45, 46, 302, 303.
STATE OF ROMANISM
275
of Tuscany, in which all the guarantees of civil and religious
liberty are flagrantly violated? Some of the articles of this con-
cordat are as follow:-(a.a. 1.) The lay authorities shall employ
all the means in their power for encouraging morality, worship,
and religion, by preventing scandals which injure them. Article
3.-The bishops shall always retain the free use of their authority
for preventing the faithful from reading all kinds of books opposed
to religion and morality. (The Bible is included in the
number of such works.) There cannot exist a doubt that ultra-
montane Romanism—that is, Romanism which would violently
persecute, and which does so wherever it can-Romanism which is
eminently the enemy of modern society-foreign Romanism-is
orthodox Romanism, Papal Romanism, which is law. It wants
only one feature to become thoroughly Italian amongst us-we
mean Italian as practised at Naples-that is, to pretend to absurd
miracles. This feature has been added to it. The Roman Catho-
lic journals have made great noise about the Virgin having ap-
peared to two young shepherds at La Salette, in the south of
France.* This is the language which she is made to utter:
"My children, my Son is angry with the transgressions of which
the people are guilty in reference to his holy laws. He threatens
shortly to punish, and it is I who restrain his avenging arm; but
this arm is so heavy, that I cannot bear its weight. You can
never know the anxiety which I endure for you. Every other
prayer but mine would have been unavailing.
The Virgin, it will be perceived, is here audaciously substituted
for the Saviour, he being made an avenging Deity, and yielding
to Mary that sublime mission of advocacy for us before God
spoken of by St John (1 John ii. 1. The Virgin, during the rest
of her address, finds nothing so urgent to recommend to the
people as the celebration of festivals, going to mass, and fast-
ing. The falsity of this miracle, from which other wonders
have been made to flow, has been acknowledged.
Being further removed from Rimini, the imposture there becomes
more difficult of detection. France, indeed, has become more pru-
dent and skilful-not to say so silly and off its guard-than to
make the Virgin speak and expose herself, as at La Salette, by
any discussion relating to the disease of potatoes. We have con-
tented ourselves by giving a glance at such a picture. This
party was very wise, and the silence which it imposed upon
* See the Pilgrimage to La Salette, by Abbé
first edition, pp. 47, 48.
276
FRANCE.
itself was a matter of great prudence. We have only re-
ferred to two of the most remarkable miracles, though we could
have mentioned many others. In confirmation of this, only look
at the famous miracle related by the rector of Montbeliard, namely,
the cure of Frances Pelitot, by means of a pilgrimage to Einsil-
den. So again, the miracle of Fossembrone, which is, in all re-
spects, but a repetition of the miracle at Rimini, and which says
but little for the imaginations of the Madonnas of Italy. Thus
gross superstition unites itself with that hatred for all liberty by
which orthodox Romanism is characterised. The further it ad-
vances in ultramontanism, the more estranged from its own
country does it become. On the first revolution this party thought
proper to emigrate to Coblentz, and hereby lost all interest with
the country. Well! Ultramontanism is a kind of moral Coblentz,
to which Romanism emigrates. To pass the mountains will prove
as fatal to it, as did passing the Rhine to the first emigrants; for,
in spite of all attacks, predictions, and fears, one thing remains,
and will triumph in this country, namely, that social constitution
given it sixty years ago-those great principles of liberty and
equality which have vindicated Christianity. To espouse the
cause of oppression is but espousing a lost cause, passing over to
the vanquished, to a party whose total defeat may be deferred for
a short time longer, but which can never recover from the blow
that public opinion has inflicted. Every step towards ultramon-
tanism is but a step towards decay. In reference to contemporary
Romanism, the words ultramontanism and decay are but synonymes.
•
CHAPTER II.-SECOND SIGN OF DECAY- INTERNAL DIVISIONS
OF ROMANISM IN FRANCE.
The Roman Catholic Church professes to have unity. It is
most important to know whether such pretensions are well founded;
and that so much the more, since, with the hope of enjoying the
shade of Roman Catholic unity, and being no longer exposed to
controversy, many persons throw themselves, with passive submis-
sion, into the Church.
Well, then, let it be known that this Church is not so much a
peaceful sanctuary as a forum, where arises one tribunal against
another, and where stormy discussions resound. Let us carefully
notice the divisions of the Roman Catholic Church; nothing will
better demonstrate its decay.
STATE OF ROMANISM.
277
In the first place, we know to a certainty, that with many of
the clergy there is a suppressed desire for mental emancipation.
From the lips of some of the Paris clergy we have received the
plainest intimations to that effect. What prevents a great many,
already half estranged from the rites of Romanism, though firmly
believing Christianity, is a fear of falling into rationalism.
They think that, once out of the Church, they might cease being
believers, and hence are retained. On the other hand, Protes-
tantism, as it now exists, does not quite please them. This
alienation from Romanism is not merely found amongst the
educated clergy, living in large towns, but among country
clergymen also, though, perhaps, in a less degree. Subordination
imposes silence upon them. Murmurs are suppressed; but the
time is coming when the inferior clergy of France, like the tiers-
état of the nation, sixty years ago, will raise their voice so high
that it must be heard.
But, apart from such decidence, more or less secret, there are
divisions, properly so called, within the bosom of Romanism,
which we must mention.
We begin with those of minor importance, before touching upon
points which may be called fundamental. But even the least are
important, because, though in a way more or less circuitous, they
all merge into that question of questions as concerns Romanism,
we mean the question of authority. The first division refers to
politics.
We are not here speaking of the politics of the day, shifting
and capricious, and contradicting themselves, but we refer to that
general opinion which is formed of the constitution of society,
especially in reference to Roman Catholics, and to their opinion
as to what form of government would best agree with their
notions of religion. The question, under this aspect, increases
in importance. It assumes the appearance of a religious re-
volution. Well, on this point, as on all others, two different
schools exist in the bosom of Romanism-the ultramontane
school, which is the most numerous, powerful, and alone
orthodox; and the liberal Roman Catholic school. The former
openly avows its sympathies with absolutism, and the system of
restriction. This has been already fully confirmed. The latter sym-
pathises with the moderu spirit of liberty. It does more. By a
generous illusion it endeavours to prove that the traditions of the
Church are favourable to liberty; but which really only shews
278
FRANCE.
the religious bearing of Roman Catholic opinions, though, in
appearance, of a merely political character. It will readily be
seen what violence must be done to history in such an attempt.
The two schools, we observe further, have not calmly looked on,
or peacefully dogmatised, but struggled man with man, ever
anxious to decide on which side lay the sympathies of the
Church.
Three years ago, the liberal Roman Catholic school had, for a
few months, a distinguished organ, in a journal called the New
Era. The chief organ of the ultramontane school, the Religious
Universe, opposed the New Era on every question, but especially
on that of the sympathy which Romanism is pretended to have
for modern society. In an historical point of view, the Religious
Universe, it must be confessed, had greatly the advantage; but its
style was so violent and perfidious, and much oftener gross than
refined, that it morally did wrong. The New Era, traduced on all
hands, and overwhelmed by a bigoted rancour, than which nothing
can be worse, was reduced to silence, although the party which it
represented still exists. Already, then, upon this point, does
division exist in the Roman Catholic Church. Greater or less.
affinity exists between Romanism and modern society.
Division, moreover, exists on another point, more nearly
approaching the doctrinal centre of Romanism. We refer to the
connexion between what is spiritual and temporal. The absolute
union between the spiritual and the temporal is one of the dogmas
of ultramontanism; a theocratical tendency must be held as an
article of faith, sanctioned even by the Pope himself. The liberal
Roman Catholic school is greatly inclined towards the indepen-
dence of the spiritual and temporal. It has distinctly expressed
its opinion, through the press, and at the tribune. An important
article on this great subject, from the pen of M. Guerin, one of the
editors of the New Era, appeared, about two years ago, in the
daily press, which raised a warm debate between the Espérance de
Nancy and the Univers Religieux. "Why are we not now what
we were before the revolution of February?" we read in the
former journal, under the direction of M. de Montalembert. "Our
convictions on the liberty and independence of the Church have
not been shaken; we remain firm in the doctrine of the separation
of the Church from the State." To this the Univers Religieux
smartly replied.*
* Univers Religieu.c, March 18, 1851.
STATE OF ROMANISM.
279
The same subject has again been brought to the tribune by the
representatives of Romanism. "In religion," said Abbé Cazales,
"there can be no possible conciliation between the Church and the
State, but by a liberty mutually acknowledged and accepted-by
a separate act.”*
The chiefs of the Roman Catholic party have
responded to this, both by their votes and speeches; for, by the
law of public instruction, they have sanctioned a much greater
union between the Roman Catholic Church and the State. But
on occasion especially of the affairs of Rome, the debates have
become animated, and the divisions memorable. The question
was one of excitement, having reference to the temporal power of
the Pope; his holiness having already declared, that the union of
the spiritual and temporal power was indissoluble. M. Armand
de l'Ariège, a Roman Catholic, convinced of the contrary, and
distinguished by generous feelings, nobly demanded at the
national tribune, and in the name of the diguity of religion, an
independency of the spiritual from the temporal, obviously apply-
ing the principle to the Pope. A Roman Catholic review,
entitled La Revue des Reformés et du Progrès, supported this
thesis with even more vigour. "Is it not clear," we there read,
"that God designs to restore his Church to its apostolic poverty?
And why should God pause before the least ecclesiastic? Pre-
cisely because we are Roman Catholics, sincerely contributing,
without reluctance, but with joy, to whatever Providence may
appoint; but to the Papacy, the burden of a temporal kingdom,
which attaches itself to earthly things, exposing itself to ambition
and intrigue by imploring the aid of foreign power, who would
afford it their protection?"
The chief editor of the Revue des Reformés et du Progrès has
been condemned by the Pope, but numerous co-labourers have not
been so treated; and it remains indisputable, that on this im-
portant point, affecting the very foundation of the Church,
Romanism is greatly divided. Thus a difference of opinion exists
among Roman Catholics as to the connexion between Romanism
and modern society, together with that which refers to what is
spiritual and temporal.
The division has shewn itself upon one point in a disgraceful
manner, though of little importance- namely, the part which
ought to be assigned to the clergy, under present circumstances.
This discussion has taken place between two prelates
* See the Semeur, tom. xix. No. 7.
the
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Archbishop of Paris and the Bishop of Chartres; and that before
the Church. The Archbishop has distinguished himself by
moderation and elevation in his sentiments. He, besides, asso-
ciates as little as possible with the ultramontane party. He dis-
tinctly evinced this by strongly censuring the Univers Religieux
for having written a flaming article in favour of the Inquisition.
In a brief, published a few months ago, and designed to explain a
decree of the Council of Paris, relating to the interference of the
clergy in matters merely political, the Archbishop said to the
clergy of his diocese:-"We, as ministers of God, in the exercise
of our function, should make no personal distinctions, but prove
ourselves equally devoted to our fellow-men, ever ready to lay
down our very lives for each of them, without any distinction
of opinion or party." The Archbishop, therefore, forbade the
clergy of his diocese from taking part in elections, or other
political assemblies. "We belong," added he, " to all parties-to
moralise all—to save all."
Such principles, we may be sure, would give great offence to
the ultramontane party, who are daily indignantly condemning
modern society, and asserting that it is the duty of Romanism to
favour ancient absolutism. They cannot bear that liberty should
be tolerated. Hence they could not repress their indignation.
The Bishop of Chartres, a furious ultramontanist, and formerly
a cavalry officer, discussing, as in military style, levelled a brief
against his superior, whom he was bound to respect. The Bishop
of Chartres did not hesitate to denounce the opinions of his
superior in the following terms:-"If such sentiments had been
adopted by the human race at their origin, society would long ere
this have perished. The learned prelate weakens alike both the
Church and the State, by preventing, on the one hand, well-
intentioned journalists from defending the Church by their
writings; and on the other, by forbidding the clergy from
defending the State, or the interests of the people, by their
discourses. The prelate to whom we refer (and whom we hope
again to meet in connexion with a better cause) possesses active
and sincere piety, and unbounded faith. But all these qualifi-
cations have carried him away, while a desire of doing good urges
and defeats him; a spirit of falsehood being mixed with celestial
truth and gross error in what he declares."
Undoubtedly, it was disgraceful to witness two bishops in
discussion. The Archbishop of Paris referred his adversary's
STATE OF ROMANISM.
281
letter to the next provincial council; but the court of Rome con-
trived to make some arrangement between the two prelates. The
Bishop of Chartres suppressed the offensive passages in his brief;
and the Archbishop his letter to the Council of Paris. But neither
of them retracted their respective opinions, which demonstrated,
by such an imprudent exposure, what divisions are concealed under
the semblance of Roman Catholic union.
We have spoken of the views adopted by the ultramontane
party in reference to the constitution of society, and of its hatred
to liberty. But there is one kind of liberty against which its
antipathy is specially directed; we mean liberty of conscience.
We have already noticed that certain impassioned discussions had
attempted to decide between Roman Catholics. The letter of
Abbé Maret, of Angers, was a reply to M. Lacordaire, who had
expressed himself strongly against the Inquisition. "Give me,"
he exclaimed, "a body of clergymen, each possessing an annual
income of ten thousand livres, place them at the disposal of the
Inquisition, and in less than fifty years they shall be brought to
nothing." On this account, Abbé Maret published the lamenta-
tions we should employ for heretics; when the Univers Religieux
mixed with it its tender mercies towards error. But it seems that
the diocese of Angers is not reduced to the necessity of sustentation
from the writings of Abbé Maret. Abbé Berrier, the vicar-general
of Angers, published a pamphlet, entitled, "L'Etat et les Cultes,”
which is an indirect refutation of the fiery ultramontane publisher.
"Submission to the faith," he says, "must be based on a free
inquiry, applied to revealed truth—all religion must be freely
received. A manifest opposition must exist between the notion of
religion and that of coercion." Such opinions as these could not
pass unpunished. The Univers Religieux applied its ferula: "If
we rightly understand the vicar-general," exclaims the zealous
journal, "he means to say, that if persons living in a Roman
Catholic country should have a fancy no longer to submit to the
authority of the Church, that they may claim protection from the
Government in such a philosophical enterprise. If such be the
fact, the Roman Catholic Church has ceased being the bride of
Jesus Christ, from the time of Constantine. Ever since there have
been princes in Roman Catholic countries, from whom the Popes
have invariably solicited the assistance of temporal power against
heretics." The writings of M. Berrier have been put into the
Index, as they deserved; but his general submission shews that
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he did not think himself obliged to reject his principles. A dis-
cussion on the same subject took place at Paris, in a lecture of M.
Ozanam, a distinguished professor at the Sorbonne, and formerly
editor of the Era Nouvelle. In the opening lecture of his course,
in 1850, "No, no," he exclaimed, "I do not believe that there
ever will be a power which can suppress a single thought, however
false or detestable it may be." "There are some persons," said
M. Ozanam, in another lecture which we heard, "who, to charac-
terise a religion of materialism, have no other hope than in material
strength; there are persons, I say, who have no belief in their
God, until a purple mantle be thrown over their shoulders." Such
language deserved to be seriously rebuked, and this has been done
in the Ami de la Religion, by M. St Albin, who, towards the close
of an article, thus writes:-"What unhappy times are ours, in
which the authority of the faith is weakened!" He is quite right,
if he means an authority which imposes unity, for of this we have
already shewn its utter weakness.
But the following is yet more serious. Hitherto we have
noticed divisions which affect only the circumference, so to speak,
of Roman Catholic doctrine. We will now shew that they affect
its doctrine to its very centre. Let us first speak of those divisions
which make no noise, and lead to no discussion. If there be one
essential dogma in Romanism, it is tradition. Well! while M.
Henri Klee, a professor of theology, asserts, in the most positive
manner, that Roman Catholic tradition is unchangeable-M.
Newman,† another theologian, in his principal work, just trans-
lated, maintains, on the other hand, that Christian doctrine has
gradually developed, and has successively added various dogmas.
Here, then, is a distinct Yes and No pronounced! Where lies the
truth? Here a fact is both asserted and denied. M. de St Albin
may well complain of the weakness of the authority of faith.
There are doctrinal divisions, we have said, which produce angry
discussions. Such is the division which exists between Abbé
Maret, a learned professor of theology of the faculty at Paris, and
the ultramontane theology, as explained by M. Bonnetti, in the
Annals of Christian Theology. This, in truth, is a regular dis-
cussion, having lasted for several years, and often with violence
* Manual of the History of Drugs, translated from the German by Mobin,
1849.
↑ History of the Development of Christian Doctrine, by Newman, trans-
lated by Jules Gordon.
STATE OF ROMANISM.
283
on the part of the ultramontanists, ever fruitful in disputes and
accusations against heresy. It is true, that it had but an indirect
reference to the capital doctrine of Romanism-the dogma of
authority. Abbé Maret undoubtedly acknowledges this dogma,
though he put it on a footing which strangely led him astray.
External authority can only be solidly founded on man's complete
forgiveness, intellectual and moral, in matters of religion; so that
truth must, as it were, be infused into him by tradition. When
any capability of perceiving truth by himself be allowed, or any
inward and natural harmony between his spiritual nature and
truth, the necessity of external authority is by so much lessened.
Well! Abbé Maret fully admits this divine principle—the reli-
gious capacity of the human soul. In a theological Manual we
meet with the following words :-"Human reason is an emana-
tion of that eternal and intelligible light, which is God himself; a
participation of the Eternal Mind; a direct and immediate union
of the understanding with Deity."-Le Correspondant, tom. xi.
pp. 61, 68.
This view of things Abbé Maret has illustrated at great length,
in an important and remarkable work-his Theodicée Chrétienne.
Starting from the principle, that the mind of Deity is the source of
human intellect, and that whatever is most valuable in the human
soul, all its ideas of truth, goodness, and beauty, are but emana-
tions of Deity from it,* Abbé Maret acknowledges the competency
of reason"to seek, discover, and demonstrate aright the harmony
of mysteries with the nature of God and that of man." This, in
his judgment, is the office of theological philosophy. Besides the
necessity of believing, he asserts that of seeing, knowing, and
giving an account. Authority and faith, in his estimation, are of no
worth, only so far as they prepare man for reason. It requires no
proof that such principles are not calculated to develop passive
submission; and that even when, in the meaning of M. Maret, the
authority of the Church be admitted, it inspires no serious dis-
quietude to orthodox theology. This may be all very well; but
scarcely a number of the Annales de la Philosophie Chrétienne
appears without an attack being made upon Abbé Maret. He has
even been denounced, in so many words, as a heretic.
belief," we read in the Manual, "that truth is but a ray of Deity
sent to the earth, would destroy a rule, at once firm, positive, true,
and historical, of a Divine external tradition, and substitute for it
* Theodicée, pp. 111, 116,
+ Ibid. p. 18.
‡ Пbid. p. 22.
"A
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an interior Divine revelation." Hence, on that capital doctrine of
authority, or at least on that of the competency of reason, a great
division exists in the very bosom of Romanism. And we may
further remark, that this opinion of M. Maret is not an isolated
opinion, but is applicable to all other notions of the liberal Roman
Catholic school; for in liberty, as in despotism, everything is linked
together. The contention between the two schools having first
appeared in its estimate of modern society, proceeds to the ques-
tion upon the Church and the State further, upon that of liberty
of conscience. The bishops even are divided, and at length con-
tention has become concentrated and revived on the fundamental
point of Romanism, reaching as by so many concentric circles the
very heart of the Roman Catholic faith. And if, after this, we
should be invited to receive an unproved pretension, we will reply
by renewing the challenge given by us to Romanism two years
ago. We defy it to call a General Council, which shall endea-
vour to give the result as to the opinions of true members of the
Roman Catholic Church in our own day. It dares not; for the
result of the first discussion would be interminable division, not
unity.
Unity might be obtained, but it would cost too dear a price—
the absolute sacrifice of all moral liberty. It does not exist. We
may pay dearly, and receive nothing in return. The Roman
Catholic Church affixes on the front of their churches that it pos-
sesses unity. We enter, but nothing is to be found but the ancient
Babel. This convinces us of its decay; for once more, without
unity, it is not reasonable to expect that the human family will be
tempted to receive a yoke-an uncompensated slavery.
CHAPTER III.- THIRD SIGN OF DECAY THE LOW STATE OF
ROMAN CATHOLIC LEARNING THEOLOGY - INSTRUCTION
POLEMICS CONTROVERSY.
We do not pretend to give a complete statement of Roman
Catholic literature. Our plan, to do this, must be greatly en-
larged. We will, for the most part, confine ourselves to the last
few years, and select, from each kind, what appears to us most
* Annals of Christian Philosophy, tom. ix., February 1849, page 24.
+ Conferences on Christianity in its application to Social Questions. Seventh
Conference.
STATE OF ROMANISM.
285
characteristic. In the first place, we will speak of Roman Catholic
theology, which, generally speaking, exhibits a fearful lowness
throughout France. It is infinitely better both in Germany and
England. Kohler and Klee are distinguished theologians, in
every respect-full of learning and thought. In Germany, doubt-
less, ultramontane Romanism is less successful than in France.
The natural result of ultramontanism is the destruction of learn-
ing. The authority of the Church being so strictly applied, makes
all reasoning on Romanism useless, not to say hurtful. An
appeal to reason, employed even with a Roman Catholic meaning,
would be to call in the aid of a suspected servant, who might turn
the vigour of his arm against his master. It is better, then, to
thread a paternoster bead, than employ reasoning.
To give
proof of Romanism, would be but cherishing the notion that a
right exists of requiring proof, and of not subscribing to doctrines
but after discussion. Hence, the only arguments employed by
ultramontanism are miracles, which it skilfully increases. The
blood of St Januarius, exhibited at Naples to the eyes of the multi-
tude, is a proof such as is wanted. It would give a hundred such
books as Pascal's Thoughts for a single prodigy of this kind.
is, then, but too true that no impulse is given to theology. Those
who, in France, attempt to avail themselves of the advantages of
science, are precisely those placed on the list of suspected by ultra-
montanism. We have already spoken of Abbé Maret. He is
unquestionably the most distinguished Roman Catholic theologian
in France. His essay on Pantheism, and his Theodicée Chré-
tienne, † have placed him in the first rank. Instead of reproaching
his opponents, he seriously discusses with them, knowing his
cause, and in a firm and clear style. It is apparent that he is
really acquainted with the principal systems of contemporaneous
philosophy, not through the caricature of the schools. But all his
merit has only brought upon him the severe attacks of the ultra-
montane party, though we cannot give preference to his theologi-
cal knowledge over theirs. While speaking in praise of writers,
we would mention the Etudes Philosophiques sur le Christianisme,
by Augustus Nicolas,‡ juge de paix, a serious and matured work;
great in elevation of thought and language; void of that scent of
It
* Essay on Pantheism, by Abbé Maret, 3d edition, at Mequignon, 1849.
+ Theodicée Chrétienne, by the same, 2d edition, at J. Levaux's, 1850.
Philosophical Studies on Christianity, by Augustus Nicolas. 3d edition,
in four volumes. Paris: Augtevalon, editor.
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the vestry with which Roman Catholic writings become so easily
infected. Its plan is extensive: the author endeavours to establish
the truth of Christianity, by proceeding from the circumference to
the centre. He first proves immateriality; then direct revelation,
of which he gives both internal and external proofs, by a close
chain of reasoning. That part of his work which relates to the
preparation for Christianity in the pagan world, is most remark-
able. The most feeble part is the diatribe against the infidelity of
our times. Difficulties are not always pointed out. In the esti-
mation of M. Nicolas, the Christian is generally stronger than the
Roman Catholic. His arguments for the general truth of Chris-
tianity are much more solid than those for Romanism. In their
turn, he greatly enfeebles both; for, after having established the
harmony of Christianity with our moral and intellectual wants, it
becomes difficult for him to explain the necessity of an external
authority. From two things we must select one: either Chris-
tianity really responds to our wants; then, why impose it?
it? or,
if it
do not respond, then an external authority; all this is plain. Yet
must two-thirds of M. Nicolas's book be torn out; for, in the chap-
ter on the Church, he assumes, that, contrary to other religions,
the Roman Catholic religion acts both from within and without.
"Being entirely detached from the circumstances and interests of time
and place, in reference to it, there is but one kingdom, and that not of
this world. It compels not, but preaches. In warfare, no blood is
shed but its own; no arms used but persuasion and example !"*
This is carrying partiality a little too far; blinded affection
making it so complete. We refer M. Nicolas to the Univers Reli-
gieux, and to Abbé Maret, or, what is better, to the Pope, to
learn what Romanism thinks of that abomination, liberty of con-
science. We perceive, in these historical illusions, the effect of a
too ardent desire which it possesses; but this desire will enable us
to distinguish M. Nicolas from ultramontane Romanism. He has
adopted an unusual course by fiercely condemning his Church in
reference to the past.
Its works on history are much more numerous than those on
doctrines. The former are liable to the least risk. Thus, an
immense history of the Roman Catholic Church has been pub-
lished, within the last few years, by M. Rohrbacher,† in twenty-
* Philosophical Studies on Christianity, tom. iii. p. 291.
+ A General History of the Roman Catholic Church, by Rohrbacher. At
Gaumes, Brothers.
STATE OF ROMANISM.
287
nine volumes. But M. Rohrbacher is not a Frenchman, but a
Belgian. French Roman Catholic theology has borrowed much
from foreigners-even from heretics. Thus the celebrated History
of the Popes, by Rancke, translated by M. de St Cheron, and who,
by several editions, was enabled to make the professor at Berlin
say the reverse of what he had said. He was forced to publish
an errata, which is but an outrageous accusation against himself.
We may also cite some works on archæology, shewing great
learning; they are, for the most part, inserted in the Annales de
la Philosophie Chrétienne, with the design of enriching the tradi-
tion of the Church. Artistic archæology is likewise cultivated
with much care.
With the same design, Abbé Migne has founded an immense
biblical establishment at Montrouge. Cheap editions of the Chris-
tian fathers, and the principal Roman Catholic authors, are
printed. These certainly are amongst the best books published
by the Church; but this must by no means be attributed to its
present learning. The greater part of the reprints belong to the
Church universal. Romanism is singularly feeble in Commen-
taries. This is well understood.
The Bible does not attract its attention; it forbids the people
freely reading it. It is the talent of the parable wrapped up in a
napkin, and buried in the earth. The tradition of the Church is
its covering. Even the grammatical exposition of the Scriptures
is not without dangers. The Council of Trent forbids that a
single error should be found in the Vulgate. Poor grammarians!
what is to be done? At all hazards, be grammatical! Opposite
to the formidable attacks which rationalism has directed against
the authenticity of the New Testament, Roman Catholic theology
continues in the calmness of ignorance. Listen, on this subject,
not to a prejudiced schismatic, but to a most orthodox abbé,
writing, in an influential Roman Catholic journal, an article upon
a translation of a work of Professor Tholuck, and we shall gather
from his words what kind of teaching prevails in our colleges. "It
is sad and terrible," says he, "to think that studies so well calcu-
lated for glorifying the Saviour should be almost laid aside in our
colleges, and generally despised by the clergy of France. We can
readily understand that a priest may allege very good reasons why
he is not well versed in the sciences; but will he dare to dispense
with sacred science? Is there one amongst us who does not read
daily some pages of Holy Writ? But can this study be made
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without a competent acquaintance with commentaries? But
where can the clergy find this knowledge? At least, let us
take care not to drive the very word 'exposition' from a course
on the Holy Scriptures which we used to have in our colleges.
A sorrowful consequence, from the situation in which the Church
of France has been reduced, by no longer having its doctors!
It has a clergy, who admirably, and often heroically, fulfil their
sacred ministry, who preach, catechise, and confess; but it has not
a clergy who can defend and teach.”
These severe remarks are in perfect unison with what we have
said relative to Roman Catholic theology. To add anything
to these statements would, we fear, be but weakening them.
We will merely add, to complete our information on the colleges,
that the greater part of those who have distinguished themselves
in Romanism as it now exists, did not come from them, but
commenced after having received a lay education.
We pass from theologians to preachers. Roman Catholic
preaching is still popular. That will not prevent our saying that
it is miserably defective. One very strong proof may be given
that it has completely fallen under the influence of the worst
literature of the day. All that harshness of style which is so
apparent in our pamphleteers is found also in this. However, M.
de Ravignan, the celebrated Jesuit preacher, falls not into these.
eccentricities of language. His reasoning is close, his style sober
and nervous which, however, hides not its fundamental dryness;
besides, his star is on the decline. M. Abbot Cour, the present
Bishop of Troyes, has a shade of Gallicism in his catholicity.
His eloquence was more graceful and pleasing than that of M. de
Ravignan, and more within the limits of good taste. The Abbot
de Guerre, rector of La Madeleine, besides not being an ultramon-
tanist, was formerly accustomed to military life, and retains some-
thing of the secular in his discourse, which gives to it its charm.
The great mass of preachers do not follow this good example.
Step accidentally into one of our churches, you will often hear a
discourse disfigured by the fanciful flowers of rhetoric-feeble
when there should be unction-violent instead of energetic-loose
and pointless in composition, delivered with an excess of action,
and in a monotonous tone-well if it does not sink into dulness
or legendary fable. How often does the preacher avoid flatness
only by bad taste!
For this he has, as precedents, some of the most celebrated
STATE OF ROMANISM.
289
orators of the Catholic pulpit. M. l'Abbé Combalot is an
example of this kind of eccentricity. His discourses abound with
a profusion of imagery unequalled by the wildest romance. In
representing the brevity of our existence, he would say, for
instance, "Your life is on the pedestal of a minute." Unhappily,
the greatest living preacher in the Catholic Church, M. l'Abbé
Lacordaire, falls into this error. M. Lacordaire made his first
appearance under M. de Lamennais, in the journal L'Avenir.
We feel that he belongs to his own times, and that his constant
effort is to shew that Catholicism may harmonise with the course
of modern society. Hence his numberless concessions. The first
attempts of M. Lacordaire as a preacher were very brilliant. He
began by conferences in the chapel of the College Stanislas; but
the crowd of hearers was so great, that a petition, signed by twelve
thousand young persons, was presented to the archbishop for his
appointment to preach at Notre Dame. There his eloquent voice
is every year heard before an immense auditory. We know
that he has revived the order of the Dominicans, and that it is in
the white robe of the ancient inquisitors that he pleads the cause
of a renewed Catholicism. His talents are undeniable.
lively imagination, warmth of feeling, and genius, he has all the
principal qualities of an orator, but he is deficient in sound taste
and judgment. Bold in his efforts, he uses every means within
his reach to produce effect. Too frequently he employs flattery,
and that of the grossest description; witness his first sermon at
Notre Dame, in which he declares that he saw in Paris almost a
new Zion. He falls, too, into great inconsistencies; at one time
he praises democracy, at another he exalts the Holy League. His
reasoning is unsatisfactory. He lays axioms on air, and rears his
scaffolding on unproved positions. His arguments are inconclusive,
and no one has more skill in raising the dust to conceal his own
weakness. Till of late years, the theme of his conferences was the
authority of the Church; now he has entered on an exposition of
the doctrine itself. Nothing can more fully manifest the doctrinal
anarchy of the Catholic Church than the incredible, dogmatical,
illogical, and ceaseless heterodoxy set forth in the face of ecclesi-
astical authority. We give a specimen in an analysis of the fifth
conference delivered this winter at Paris by M. Lacordaire.
In a
The following is M. Lacordaire's plan. It was faithfully
reported in the Weekly Messenger, as we can certify by comparing
our recollections with the report given in that journal. The Voice
T
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of Truth has also given a succinct analysis of the discourse in per-
fect conformity with ours.
M. Lacordaire proposes to prove the prevalence of good over
evil—of the salvation over the perdition of the human race. He
begins by laying down two axioms-1st, There is a co-relation
between the idea of good and the idea of life, the idea of evil and
the idea of death. Now, the human race lives always-then good
prevails over evil. 2d, There is a co-relation between the idea of
good and the idea of labour; but the greater portion of the human
race labour—then good prevails over evil. Jesus Christ has said,
there are few chosen, but this was a saying suited only to his
days, for there are many chosen of the human race who are in a
state of salvation-1st, Children, who die in great numbers at the
age of innocency. 2d, Women: God has given two gifts to
woman-the gift of faith and the gift of love. Every woman,
without exception, in descending into the tomb, hears with her
right ear—"I hail you, full of grace; the Lord is with you!"
and with her left ear, "Her sins, that are many, are forgiven her,
for she hath loved much." And how many are there of this sex
who are saved, and will be saved? The half of the human race.
3dly, The poor, in one mass. 4thly, Almost all the rich. Then,
in imitation of the celebrated peroration of Massillon's sermon on
the small number of the saved, but in a sense inverse, the orator
exclaims—“ Straw of despair, separate yourself from God's wheat!
O devil! where are thy chosen ones, and what remains for thy
portion?" It is true he declares one in a hundred thousand may
be lost; but, according to his reckoning, even that appears diffi-
cult. It is thus M. Lacordaire speaks to the conscience. Is it
possible better to lull us to sleep, or to flatter our inclinations and
spiritual sloth?
Preaching should rather rouse the consciences of the hearers
than lull them into a false security. So the apostles thought, and
such also were the views of former Catholic preachers; but it is
not the opinion of the eminent theologian M. Lacordaire, which,
as The Voice of Truth says, the Catholics love, and there is no
ecclesiastical authority to condemn him. Have we not reason to
speak of anarchy?
Perhaps it may be thought that ample amends for this modern
style of preaching is made by that of M. Morel of Angers, who
also has published Conferences.* That he is a man firm amidst
* Conferences of Notre Dame Angers, by the Abbé Jules Morel, published
at Paris, 1849, by Adrien Le Clerc.
STATE OF ROMANISM.
291
the overthrow of principles, and who cedes nothing to modern
society, we have already seen in his views of the Inquisition. All
is duly proportioned; he holds the authority of the Church in the
fullest sense, and all his reasoning attempts to prove, by certain
reflections against philosophy, the necessity of this authority.
Then all is said. It is sufficient to shut our mouth to quote the
canon of a council or a Papal bull. M. l'Abbé Morel will
not be accused of softening down the angles of Catholic
doctrine. He receives, without inquiry, the past concerning the
Church-the money gained by indulgences as well as the blood
shed by the Inquisition. If objections are made, he answers, St
Peter was the first inquisitor in the death of Ananias and Sapphira,
as well as the first Pope enriched by indulgences. "Never," says
M. Morel, "had any one a fund of riches equal to that of which
he had the disposal."* It is true that all these fine ideas are set
forth in an affected and declamatory style worthy of themselves—
just chastisement of such a mode of thinking.
ers.
By means of the doctrinal anarchy which we have pointed out,
much excellent evangelical truth passes unauthorised, at least
unknown, by the ultramontanists. We doubt not that there are
to be found amongst the entire mass, serious, enlightened preach-
We have already observed that the preaching of M. Bautin
of Paris deserves commendation. The same may be said of that
of his disciple, M. Bonnchose, the present Bishop of Carcassonne.
Another preacher, M. Gabriel, has made a great impression in the
Parisian pulpits. His eloquence is entirely different from that of
M. Lacordaire. It is uncultivated, artless, but full of warmth
and piety. We feel that his soul enters into his discourses. The
person of the Saviour occupies the most prominent place. These
exceptions, however, cannot hinder us from the conclusion, that
there is a manifest decay in the preaching, as well as the theology,
of the Catholic Church.
We approach a soil where ultramontane Catholicism has come
down to these latter days, and it is one of polemics and con-
troversy. It carries on a war in the tribune, in books, and in the
daily press. Everywhere its polemics bear the same character-
that of inconceivable violence. We would say that it seeks after
the greatest possible equivalent for persecution—indeed, we would
rather meet the poisoned assegai or arrow of the savage than some
of their attacks. Polemic violence is the indication of great moral
* See Conferences, p. 214.
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FRANCE.
weakness. The defender of a good cause is calm and patient,
because his theme is eternal as truth. At the national tribune,
two persons are placed as the representatives of ancient Catholi-
cism both are distinguished for their eloquence and violence.
Under terms the most elegant and polite, M. Falloux well under-
stands how to direct an insult; whilst M. Montalembert knows
equally well how to fan the flame. Sad spectacle of men profess-
ing Christianity, distinguishing themselves by a total absence of
charity in their discussions! For this the highest talents form no
excuse, but only aggravate the evil, by giving to it greater emi-
nency. In the press, freed from parliamentary restraint, the
violence is still more prominent. There is in particular one
journal, more read than any other of the Catholic papers, entitled
L'Univers Religieux, forming the most magnificent depository of
abuse to be found. Vulgar in spirit and style, the writer will call
an adversary a mad ox, and qualify his criticisms with disgusting
expressions, abusing his opponent in every possible way, passing
from cynical mockery to brutal invective, intermixing the whole
with unfounded accusations. We must seek in the revolutionary
past for a sheet written with this ink. We cannot understand
why such a journal has not twenty times disappeared under the
indignation of sincere Catholics. But when we think that it
receives the patronage of a bishop, the scandal is aggravated.
The principal editor of the Univers Religieux, M. Louis Veuillot,
not satisfied with pouring out in the columns of his own journal
the gall of his perpetual indignation, has, among other things,
written a large book, which he entitles, Les Libres-penseurs, or
Free-thinkers. It is here that his inconceivable and, happily,
inimitable venom flows out without constraint. He treats as
adversaries all who refuse to kiss the yoke of ultramontanism-and
gives a series of their portraits, which are only low caricatures.
He lashes them, and tramples them in the dust. M. Veuillot
takes a strong pleasure in representing the vices of society by
everything that he can imagine the most hideous. He, doubtless,
condemns them, but he is full in their description, and in his
pages he paints evils so to the life, and in terms so gross, that we
are overcome with disgust. Indeed, it is difficult to give a speci-
men of his style; we may, however, quote the beginning of his
book, and we shall see the spirit and tone with which he com-
mences:-" I am convinced of one thing, by reading the memoirs,
histories, correspondence, and quarrels of celebrated writers, that,
STATE OF ROMANISM.
293
out of fifty men professing to be authors, fifteen at least are
perfect fools, and thirty-four more or less crack-brained, without
pretence to originality, enthusiasm, loftiness, or melancholy.
What I have had an opportunity of observing concerning the
living, does not alter my opinion of the dead; several rank even
below fools-amongst idiots and madmen. And the little reading
girl in these days will be judged the most abject that ever existed
for having so much loved their writings. The poet is a wanton
sparrow, committing a hundred indecencies and follies, solely that
he may be seen.” * He continues in this style for more than
four hundred pages. On the frontispiece to this book we find the
cross of Jesus Christ mocked-that cross which is dishonoured by
such impudent language-a greater sin than any contained in the
book itself. Another publication, of the same cast, is a pamphlet.
entitled Plato Polichinelle (Punch Plato),† from the pen of a
priest, and widely circulated. The writer attempts to be witty
and forcible, but is trifling and vulgar. There are passages in
this pamphlet unfit for quotation. It is entirely directed against
modern society.
It is there we find the marvellous idea of
replacing our legislative assemblies by a college of monks. The
equality of political and civil rights is qualified by horror of the
superiority of others. The division of property is set forth as rob-
bery on a large scale. The following is a specimen of the author's
amenity towards heretics:-"Do you love good wine, good cheer,
the neat dining-hall, and all the tavern excesses comprised under
the name of sensuality? Read the Table Sermons of the evangelist
Luther. Should you imprudently have broken your most serious
engagements, or should you have taken oaths, whether of a reli-
gious character, or as a subject, or of any other description, which
weigh upon your conscience, Luther has violated them all with an
éclat which you can never give to your perjury. He delighted
more in the table than in the confessional." Mark the opinion of
the pamphleteering priest on the Bible:-" Give to every man
the Bible, as the sole rule of his faith and practice, and what
else would it be but to deify every folly and consecrate every
crime?"
We might adduce many other specimens of this kind of con-
troversy, from Dialogues on Protestantism, by M. d'Exanvillez,
* See Les Libres-penseurs, pp. 1,
2.
† See Plato Polichinelle; or, Wisdom Turned to Folly. Lyons: Pelangant,
Vol. i. p. 120; vol. ii. 176; vol. iv. 3, 44.
294
FRANCE.
where the most disgusting accusations of immorality are urged
against our Reformers; but we will finish by noticing a work,
approved by a bishop, and distributed amongst the children of
his diocese. It is entitled A Catechism for the Faithful. The
following is the list of subjects:-
"Question 1. What must we think of a religion that began in
licentiousness?
"2. What must we think of a religion which has been propa-
gated and established by plunder and violence?
"3. What must we think of a religion which still maintains
itself by violence?
"4. What must we think of a religion which is supported by
lying and calumny?
"5. What must we think of a religion which allows every one
to believe and act as he chooses?"
Must we not, however, acknowledge that there is still something
more sad than to be thus attacked-which is this, viz., to be
defended by similar objectionable methods?
A species of writing considerably cultivated at present amongst
Catholics, is religious romance. In this we again find M. Veuillot.
He has published several short pieces in the last three years. The
last piece, entitled, 4 Samaritan Woman, has been reviewed
in both the old and new continents, and is not without merit, if
M. Veuillot only did not understand so well how to paint evil!
We make the same reflections on The Slave Vindex. He
makes himself the confessor of the age, and in his eagerness to
discover evil, dreams of infamies of which no one ever thought.
In his The Morrow of the Victory, a kind of drama, where the
social irruption which he dreads is painted in the darkest colours,
he represents the labouring classes and the citizen in the most
odious light, in opposition to the nobleman and priest. If it is
thus we hope to reconcile the different classes of a nation, alas!
romance and religious drama are sorry means for this purpose.
Popular literature is important, and ought to interest us. What
food, then, does Catholicism offer to the people? And here we
must acknowledge it offers much. Instructive and amusing lib-
raries have been multiplied of late years. We find writings
on popular controversies, as the Dialogues on Protestantism, by
M. d'Exanvillez, to which we need not refer again. There are
also The Lives of Saints, full of miracles, destined to supersede,
in the popular imagination, the enchanters of the Middle Age.
STATE OF ROMANISM.
295
The Life of St Rosa of Lima is a specimen of this kind. The
author informs us that, whilst still a child, she sought to imitate
Catherine of Sienna, that seraphic lover of the Saviour; also, by
what series of miracles she cured a tumour on her head; how, in
place of the tumour, she placed a needle by way of mortification;
how fire from heaven proceeded out of the gloves that they wished
to compel her to wear in opposition to the will of God; how she
disfigured herself, not to inspire love; and how all this procured
for her the gift of prophecy, and the power to dispose of angels at
her pleasure—so that she employed her guardian angel to do her
commissions for her. We need not wonder at finding such tales
from the pen of an ordinary writer, when we recollect the History
of Saint Elizabeth of Hungary, by M. Montalembert. There are
recorded the same fabulous wonders, in the same puerile style of
writing. Perhaps the illustrious orator wished by this to expiate
beforehand the tartness of his eloquence.
Besides these edifying histories of saints, male and female, we
find in the popular literature small religious romances. These all
resemble each other in their improbability. They treat of melo-
dramic devotees without thought or style, which convey no lively
or distinct idea of reality—they are beings moving in an imagi-
nary world, and who, to escape from very weariness, have some-
times been obliged to take the veil. Religion consists always in
vain practices. Among these romances we shall cite, Eli the
Organist, by M. d'Exanvillez; Eliza, or the Consequences of a Love
Marriage, by the same author; and The Two Labourers, by Miss
Le Brun.
Children's books are also numerous, but, judging from those
we have seen, of no better character. The History of a Guardian
Angel is, in our judgment, a bad book. The author, instead of
directing children to Christ, fills their heads with superstitious
ideas about guardian angels, which, in a certain sense, supersede
the providence of God. Instead of cherishing in their heart senti-
ments of love towards all mankind, an attempt is made to foster
dangerous prejudices against everything bearing on the French
Revolution. They are told of the atrocious war between whites
and blues in Vendée, the former being represented as saints. If
we wished to perpetuate former hatreds, and sow the seeds of civil
war in future, this could not be done more effectually.
In short, there are, in these libraries for the people, works
intended to convey instruction by means of example-as, The
296
FRANCE.
Seven Sins and the Seven Virtues, by M. Abbé Perrin, a book full
of absurd legends, and professing to teach us our duty from the
lives of saints. In these works, the worship of the Virgin is
preached up with incredible earnestness. Never was the worship
of a creature so strongly urged. The Rose-tree of May, or the Gar-
land of Mary, by Alph. Constant, is a kind of book of prayers for
the month of May. It contains, for each day, a meditation, a
prayer, and some legend to her honour. These legends are mere
fairy tales. At one time it is said, that two little children at each
Ave Maria feel a white rose flourish on their lips; at another, a
lily unexpectedly springs up from the sand to prove the purity of
Mary. On another occasion, a Madonna (an image of Mary) is
seen to shed tears before the whole congregation. The philosopher,
adds the author, does not believe this. That is possible; but what
follows the true Christian will hardly believe, under any circum-
stances. "Heaven is opened, and the angels are crying, 'There
is no more faith on the earth.' Then God is covered with dark-
ness; but, in the midst of this night, Mary shines like the moon
when the sun is set. A great cry is heard in heaven. God with-
draws his hand, the earth falls; but Mary, darting from her seat,
stretches forth her arms, and a second time saves the world."
Nor will true Christians have less difficulty in comprehending
the amorous effusions for Mary found in M. Couvelaire's work, en-
titled, Glory and Love to Mary! There are passages in that book
which might lead us to ask if the author was not composing a
hymn to Venus, or a mere love song. "Mary! how sweet is this
name! My charmed ear delights in the sound, my eager lips take
pleasure in pronouncing it! My heart.
it faints at thy
name, O Mary! Sweet is the honeycomb to the solitary traveller;
sweeter still is thy name, O Mary!"
Thus we see that Catholic literature changes, according to the
poet's phrase," from grave to gay," yea, from bitter to sweet, from
vehemence to insipidity; it is in these extremes that it generally
moves.
In these love effusions the author seems to forget himself, and
falls into blasphemy. He boldly applies to her passages of the
Bible which belong only to God, or to our Lord Jesus Christ:-
Mary so loved the world, that she gave her only begotten Son :"*
“Who shall separate me from the love of my mother? Neither
persecution, nor reproach, nor temptation, nor any creature
* Page 78.
STATE OF ROMANISM.
297
whatever evidently alluding to the close of the eighth
chapter of Romans. Is not this profane and sacrilegious?
We have said enough, we think, to justify the title of this
chapter-The Poverty of Roman Catholic Literature. It is poor
in its theology and in its preaching. It is feeble in controversy;
superstitious-nay, grossly idolatrous-in its examples of the
lives of saints. If there is anything worthy of remark in it, it is
certainly this a tendency to anti-ultramontanism and defective
orthodoxy. Its general character is, that it never presents Chris-
tianity in its reality and substance, in the person of Christ himself,
but dwells only on external observances, and submission to the
priest. The authorised faith abides continually on the threshold
only of religious truth, but does not enter in. As everything
turns on submission to authority, to establish this is the end of all
their effort and labour. Nothing further is aimed at. The truth
which authority ought to sanction is not a subject of consideration.
The ramparts, which appear raised to defend the city, hinder per-
sons from entering into it; and, in the absence of healthy aliment
to their faith, men rush into all the puerilities and evils which we
have denounced to the good sense and consciences of Christians.
CHAPTER IV.-THE PART TAKEN BY CATHOLICISM IN THE CRISIS
OF THESE LATE YEARS.
It is in critical times only that we can judge of the character
of religious belief. Only then can we ascertain its strength. If
vigorous and lively, it will shew itself and spread. Days of peril
are pre-eminently seasons for the trial of the strength of faith. If
we would form a just opinion on the actual power of Catholicism,
we have only to inquire into the part it has taken during the last
three years in France. Its most remarkable feature has been its
clever ingenuity. Its politics have been skilful, but such as it is
painful to witness in a religious party possessing a simple and
commanding faith. Every one recollects the promptness with
which the Catholic party hailed the new republic. Not a tree of
liberty was planted, but a priest was present to bless it. If this
enthusiasm was sincere, it has, however, been but temporary, and
will doubtless perish in the fire of its own kindling. It is strange,
however, that a feeling so strong should be so remarkably
prudent. It continued during the time of the people's power,
* Page 79.
298
FRANCE.
that is, whilst there was something to fear; but once in safety, the
Catholic party soon became cold and indifferent, repelling with
indignation those who had the frankness to persevere in their
admiration of former principles. We have seen how the system
of force, applied to the country, was favoured. Now, all the
official organs curse what they formerly blessed. Well! This
complete shifting about is not the less a lamentable symptom, for
its being skilful. The treasure is preserved, but moral influence
is lost. The sanctuaries are kept, but the true fire of the altar-a
firm and courageous faith-is extinguished. The Catholic party
had a right to abstain from political action; and this would have
best established its dignity. It might also, if it thought proper,
espouse a cause, provided it was with calmness and moderation,
and especially if adhered to with fidelity. But to caress a party
when in power, and then to insult it when fallen, is to shew neither
generosity nor courage, but only to manifest a greater regard to
circumstances than to principles. The Catholic party take to
themselves great praise from the singular devotedness of the
Archbishop of Paris, who died in June 1848, a victim to his
efforts to appease civil discords. This fact is, indeed, admirable;
but it is an exception, and not a type of the conduct of the party
—at least, of that conduct which professes that the best means to
reconcile two camps is quietly to pass from the one to the other.
What fruitful word has Catholicism uttered for these last three
years? Or, which of its sayings have entered our heart and
conscience? We have seen how it has contended with its
adversaries, and by what methods it has sought to bring them
back to the truth. With what chastisements and scourging of
rude speech has it not treated whatever is good in the efforts of
the present period? There is not one of these efforts that it has
not trampled upon and condemned. We speak of ultramontane
Catholicism, that is, orthodox Catholicism. We must see how it
sneers at every desire of progress. Take the Social question,
which, in spite of all the evil solutions offered, exists, and will
finish by rising up before us in all its formidable loftiness. Not
satisfied with combating Socialism (the doing of which is legiti-
mate), it denies the possibility of amelioration in social institu-
tions. It recalls to our remembrance the curse hanging over
humanity, and uses it as a convenient rampart against every idea
of amelioration; and, even when in better temper, speaks of a
revival of the Capuchins and Mendicant Friars. This is its
STATE OF ROMANISM.
299
amusing solution.
When generous men united to encourage
sentiments of peace, to which so noble a homage was lately paid
by the English parliament, the ultramontane party treated with
sarcasm this scheme as a Utopian one. Faithful to the tradi-
tions of Joseph de Maistre, it declares that the blood of the
human race has not yet sufficiently atoned for its sin. But there
is one point against which all its fury is roused — that is, the
punishment of death. Different opinions may be held on that
subject, but no serious person will deny that it is one of extreme
importance and deep interest.
The ultramontane party lavishes insults on those who are in
favour of punishment by death. Lately, the Univers Religieux
said that the first man who shewed repugnance at the shedding of
blood was Cain, who refused to offer unto God a bloody sacrifice,
as Abel did. There is not a single plan of reformation that has
not been thus abused, not a single good effort that has not been
anathematised. Such is the position Catholicism has taken in
the present crisis.
The part Catholicism has taken in this crisis is justly set forth
in an authorised work now printed, I mean the Letters and Dis-
courses of M. Donose Cortès. This is the general idea of the
work, which it is important that we should analyse, as nothing
will give us a more just view of the way in which Catholicism
appreciates the great crisis we now consider. According to M.
Donose Cortès, the social dissolution must go on increasing. Evil
must triumph over good, as is always the case where full play is
allowed to human power, and there is no direct and terrible inter-
vention of the displeasure of Heaven. We must look for some
terrible outbreak, and it is then that the wrath of God will mani-
fest itself, restoring everything to order. If anything now should
give us confidence, it is physical force, allowing some salutary
dictatorship to be established. Thus the best hopes of M. Donose
Cortès are in the bayonet; and we may say, that god which he
invokes is the Emperor of Russia before the God of armies. Thus
the last resource of a great religious party is physical force-here
is its hope and resource. Is it possible more openly to abdicate
moral principle, or more clearly profess scepticism? What! you
who call yourselves the representatives of a true religion, profess
that society has been in a state of disorganisation for eighteen
* Letters and Discourses by Donose Cortès, published by the Electoral
Committee of Religious Liberty, 1850.
300
FRANCE.
centuries, and you expect its salvation, not from religion, but by
a terrible exercise of power! Ah! you must certainly feel your
faith shake under the blast which now bears upon us, or you
much mistake human nature! In either case you acknowledge
your impotency, and, as it is in a crisis that we can best judge of
the resources of a religious party, you bear in yourselves your
irrevocable condemnation.
What shall we say more of books? There is in ultramontane
philosophy a sinister teaching that we should not forget. We
speak not politically, but religiously. Ultramontane philosophy
teaches that spiritual power cannot save us, but that we require
also saviours by physical force. What need it say more? Is it
not this that we have seen on the crumbling walls of Rome?
The spiritual power of Catholicism, in its highest personification,
must force itself on a people, who ought to be pre-eminently
Catholic, by cannon balls. This speaks everything. We say to
ultramontanists, "See here your strength! It is only borrowed.
If you glory in your triumph, we glory in it also. But it leads
to the tomb, from whence there is no resurrection by a similar
victory. Strangers must mount guard over you, that you be not
driven away! See the extent of your moral power." Nothing
on earth could better sum up our views of contemporary Catholi-
cism. The two parts of our work are confirmed by this fact.
Physical prosperity and moral decay find here their best proof;
the second increasing in proportion as the first is developed.
CONCLUSION.
Our conclusion will be short. Catholicism is weak, especially
in its principles. What must be done in opposing it? Strengthen
the principles of the Reformation-carry them out in all their
consequences—and send back to Catholicism the lumber it may
have left us. Catholicism relies on external force; we shall
conquer it only by abandoning this, and relying on truth alone.
Catholicism keeps its adherents in formalities of thought and of
life. The best answer to this is always to turn to the substantial
realities of Christianity-to the truth of Christ-to immediate
contact with the gospel. Catholicism relies on human tradition;
this is a warning to us not to receive the authority of any tradition
of this sort. The great principles of Protestantism, taken, not in
STATE OF ROMANISM.
301
*
their restrictions, but fully carried out in their direct and obvious
development, is, in my opinion, the whole secret of victory. Con-
troversy in detail will do little compared with what I propose.
To say all in one word-the Reformation, half carried out, will
be half conquered; the Reformation, fully carried out, will of
itself be decidedly victorious.
Never was the soil better prepared for the seed of truth. Were
we permitted to enter on another subject, it would be easy to shew
the extensive weariness that prevails in France with Catholicism,
and the reception given to the preaching of the gospel. But this
subject is the province of another. I have said enough to shew
the little moral influence Catholicism can exercise amongst us.
A vast and promising field is open to evangelical Christians.
May God give them courage to enter into it, for the fields are
white unto the harvest!
ON THE OBSERVANCE OF THE SABBATH IN
FRANCE, AND ESPECIALLY AT PARIS.
BY THE REV. J. H. GRANDPIERRE, D.D.,
PASTOR OF THE REFORMED CHURCH, PARIS.
To form any just ideas on so important a subject, it is necessary
to begin by making a distinction between the Roman Catholics,
the merely nominal Protestants, and pious Protestants.
In the eyes of Roman Catholics, in general, the Sabbath has
not the same meaning, does not bear the same character, as it
does in the eyes of a Biblical Christian. This is the result of
various causes.
The first is, the profound ignorance in which Romish popula-
tions are left with regard to the gospel in general, and the law of
God in particular. At twelve years old, girls and boys learn, for
six weeks, a meagre catechism, in which the commandments of
the Church occupy a far larger place than the commandments of
God. They are then admitted, in a body, to their first com-
munion. What remains, in mature age, of such imperfect reli-
gious instruction, received at such a tender age? Nothing, or
almost nothing. We must not, then, be much surprised, if, igno-
rant of the will of God as to the Christian Sabbath, they trans-
gress it so lightly.
Another reason that the Lord's Day is so little observed, is that
the Romish Church has greatly multiplied saints' days. Each
saint has his name inscribed in the calendar, and his remembrance
engraved in the memory of the Church. Each has a ceremony
performed in his honour. The days of the year are almost all
feasts. In this multiplicity of festivals, which it is impossible to
observe, on account of their number, the Sabbath is confounded,
forgotten-it is erased and lost; it is a festival of the Church, like
any other, and leaves all free to take it seriously, or not to con-
sider it, according to their caprice or interest. The Church, on her
side, is an indulgent mother for the failings of her children, and
SABBATH OBSERVANCE.
303
easily pardons neglects, the commission of which she knows
beforehand cannot be avoided.
We may add to this, that the Romish clergy have always been
very easy with regard to human infirmities. Where they see they
cannot resist the torrent, they yield. What is of importance to
them, is not that souls should be truly Christian, but that, dead
or living, they should remain within the pale of the Church. If
they have the appearance of life, the form of piety, that suffices
them, provided they remain externally Catholics. According to
this principle, the clergy, seeing that it was very difficult to make
the mass of the faithful observe the Sunday, devised a plan by
which to satisfy all consciences, and to leave free course to world-
liness. They have masses said at six o'clock in the morning. If
you are present at one of these masses, you have fulfilled your
duty as a Christian, and the rest of the holy day belongs to you;
you may go, after this, to amuse yourself as you think fit, follow
your affairs, attend to your worldly interests, join in a party of
pleasure, take your place in the ball-room or at the theatre; your
mass on Sunday morning absolves you beforehand from all subse-
quent dissipations. Another cause, which explains the aversion of
French Catholics to the celebration of the Lord's Day, is the very
nature of the religious services which are held in the churches.
Forms, and nothing but forms; ceremonies more or less pompous,
but without moral signification; an unknown tongue; mono-
tonous chants; offices of immoderate length; what good effect can
one expect all this to have upon reasonable creatures, or educated
men, or awakened consciences, or frivolous minds? None will go
to church, for fear of lassitude. All prefer remaining at home, or
rushing after pleasures, or following their usual occupations, rather
than doing nothing at all. It is enough to be obliged to attend
church and hear mass at the death or marriage of a relation or
friend. Why should such drudgery be unnecessarily increased?
It is just to say, also, that the natural levity of the French cha-
racter, the mournful example given by past and present genera-
tions, the spirit of imitation and excitement, have very much to do
with the scandalous profanations, witnessed in France, of the day
specially consecrated to the Lord.
On that day, in Paris, and almost universally on French terri-
tory, the shops are open, buying and selling is carried on. The
restaurants and coffee-houses are more than usually splendid-
numbers eat and drink there. The theatres invite the crowd, and
304
FRANCE.
the crowd press there more numerously and more eagerly than
during the days of the week.
Almost all the artisans work on Sunday, and rest on Monday;
thus proving that they need a day of rest in seven, and that in
this the law of God perfectly understood the requirements of human
nature; but at the same time they rebel against this same law, in
refusing to rest on the day that God has commanded, in commemo-
ration of the work of creation, and of the day of the resurrection,
and to glorify his thrice-holy name.
Amongst the lower and middle classes, marriages invariably
take place on the Saturday. Why? Because, in marrying on
Saturday, they have Sunday before them to rest or amuse them-
selves, without losing a day for work, and consequently without
compromising their temporal interests.
Balls are similarly given on Saturday, because, after a night of
dissipation, half or all the Sunday can be spent in bed, without any
prejudicial effect on a man's trade or affairs.
The great reviews of the army and national guards, the inaugura-
tion of public buildings or railways, and public festivals, take place
on the Sunday, by preference.
Government allows works of public usefulness to proceed on the
Sabbath; and, a few years ago, the works necessary in the build-
ing of a Protestant church were allowed to continue, as on other
days, the Consistory being unable to obtain permission for the
cessation of these labours.
On Sunday, the public conveyances of the environs of Paris are
laden with passengers, the trains on the railways are multiplied, and
always numerous public balls, promenades, and festivities of all
kinds, abound in Paris and the suburbs.
The famous concerts of the "Conservatoire," where is played
the music of the first masters-Beethoven, Mozart, Haydn, &c.
are invariably given on a Sunday, and never on any other day.
The same is the case as to horse-races for the highest prizes,
which take place in the Champ de Mars, Versailles, and else-
where; and the same as to the ascent of balloons, and all public
rejoicings.
In a word, for the Parisians, and the French in general, Sunday
is the day of pleasure above all others. It is only distinguished
from other days of the week by more levity and gaiety, more
luxury, dissipation, and folly. The Boulevards are covered with
strollers; the public promenades overflow with people in holiday
SABBATH OBSERVANCE.
305
It is the
clothes; the places of recreation are crowded to excess.
day when all the keepers of coffee-houses, restaurants, and places of
amusement have the most success. Thus, when the rain lasts
during all Sunday in summer, many persons are disposed to pity
the poor hotel-keepers, whose large preparations have utterly failed
in their result, or the public, who are baulked in their proposed
amusements.
Amongst the French whom the Great Exhibition has brought
to London, there are some who are usefully impressed with the
quiet and order which reign on the Sunday in the capital of Great
Britain. I know a Roman Catholic politician, formerly minister
under Louis Philippe, who has been singularly struck by this.
He said, a few days ago, to one of my acquaintance, who repeated
it to me, that if it were possible to lead the French to pass their
Sunday like the English, much would be gained for the repose of
the mind, which would act as a moral preservative upon the soul.
But there are others, in less number, who are little touched by this
sight, and who turn it to ridicule. A distinguished editor of the
Journal des Débats made sarcastic jokes on this subject, not long
ago, in an article to which he appended his name. He maintains,
that being allowed to enter the Crystal Palace on Sunday, alone,
and as an especial favour, given by high authority, he found there
one of the policemen, alone and lost in that colossal building,
seeking to drive away lassitude by reading his hymn-book. But
example is infectious-and we will hope that the number of Roman
Catholics who return to France, struck by the aspect of London on
the Sunday, is more numerous than that of those atheistic minds
who make it the subject of their sarcasm. Who knows whether, in
the plans of Divine mercy, the Exhibition may not be, for Great
Britain, the opportunity for a vast religious influence exerted by the
English nation on all those nations who come to visit her? For
our part, here are the words which, under this impression, we
pronounced at Paris, on the 29th of June last, in a sermon preached
at the Oratoire, before an assembly of from twelve to fifteen hun-
dred persons :-
"It is but three weeks ago, that he who now addresses you
was on the other side of the Channel, in the capital of Great
Britain. He saw there a wonder, greater than that of the immense
and magnificent Crystal Palace, which incloses, as it were, the
epitome and compendium of all the industrial treasures of the
known world; he saw a free, a peaceful, a happy people, moving
U
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forward, without hindrance and without revolution, in the path of
progressive improvement-loving their laws, loving their govern-
ment, respecting authority, rich, prosperous in all their concerns.
Would you know why, my brethren? It is especially, and above
all, because they are a people who know and invoke, at least
among the majority of their members, the God that I preach to
you; it is because public worship is there offered in His temples
-it is because the day which is consecrated to Him is religiously
observed it is because His Word is read, and prayer is offered in
the family-it is because that people are convinced that Jehovah
reigns, and that there is no happiness for a nation, as there is none
for a family or for an individual, but in the love of His Word, and
obedience to His commandments. Happy is the nation, says the
prophet, whose God is the Lord!"
We wish we could say that the Protestants in general formed,
by their conduct, a striking contrast with the Catholic population
which surrounds them. But unhappily it is not thus. The greatest
number are lukewarm, indifferent, and lax, in those pious customs
which they had adopted in their youth. They do not, perhaps,
participate in the public profanation of the Lord's Day, by giving
themselves over to profane amusements; better taught than the
Roman Catholics, they retain a sort of outward respect for the
Sunday. But they have no scruple in neglecting public worship
on the most frivolous pretexts. There are even some who are
never seen at church but during the great festivals of Easter, Whit-
suntide, and Christmas. In the same way as the Roman Catholic
thinks he has done his duty, and satisfied his conscience, by hear-
ing mass at six o'clock in the morning, or in stopping at the door
of a church, and making the sign of the cross, so we have seen
Protestants, and in no small number, who imagine themselves
excellent Christians because they have been three or four times at
church during the course of the year. We have even seen some
who only appear there to have their children baptized, or as spec-
tators of the wedding ceremony of some relation or friend. Having
been specially invited to be present, they could not, without a
want of courtesy, fail to join the party which they are asked to do
in the church.
In the departments, and especially in those of the south, there
are certain field labours, certain kinds of business, which place
great obstacles in the way of the right observance of the Sabbath,
and which persons without solid or vital piety allege as pretexts,
SABBATH OBSERVANCE.
307
which they consider plausible, for exempting themselves for a
certain time from attending public worship. We allude especially
to the cultivation of the silk-worm, which is one of the most lucra-
tive, and a source of great prosperity to many Protestants. During
six consecutive weeks, the period in which the silk-worms require
attention, the persons who pick the mulberry leaves which serve
them for food, those who feed them, and those who watch as to
the maintenance of a proper temperature, are occupied without
intermission, day and night. They neither can nor may leave the
place where the silk-worms form their cocoons. At this period,
which takes place at the beginning of the summer, the churches
are deserted, or nearly so. The same is the case during the time
of harvest and vintage. We have even been assured, and we have
reason to give credit to the correctness of the information, that on
these occasions, and especially during the time of the cultivation
of the silk-worm, and during that of the vintage, there are Pro-
testant localities in the south, where the churches are closed on
the Sunday, and where no public service is celebrated. To
excuse themselves, the ministers of these churches ask, what
would be the use of celebrating service for people who would not
come to it? In our view, a greedy thirst for gain is a chief cause
of the neglect of our nominal Protestants in celebrating the Lord's
Day; but the carelessness and coldness of the ministers are no
less to blame.
Let us now hasten to state, that if the great mass of Catholics,
and too large a number of Protestants, in France, violate in dif-
ferent degrees the Lord's commandment concerning the observance
of the Sabbath, the conduct of pious and truly earnest Protestants,
in this respect, is most exemplary, and all the more so from its
contrasting most strongly with the universal spectacle of irreligion
and indifference. These persons are in small number, it is true,
but since they are the "remnant according to the election of grace,"
they form the precious leaven which will one day, we trust, leaven
the whole mass.
The Protestant Christians are religious observers of the Sabbath.
Without regarding it from a strictly legal, and, so to say, Jewish
point of view, by which the Sabbath of the Christian is made like
that of the Jew-but, at the same time, as far, and even farther,
from the opinion of those who, refusing all Divine sanction to the
celebration of the day of rest, only consider it as a custom, salutary,
it is true, but purely optional-they are generally found seeking to
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FRANCE.
render themselves agreeable to the Saviour by the way in which
they sanctify the day of rest.
On that day, all manual labour ceases in their houses and in
their workshops. They frequent with joy, not merely as a custom
or form, but from feeling the actual need of it in their souls, the
public services which are celebrated in their churches. Not satis-
fied with that, they delight for the most part in attending also private
meetings for edification, which are held in almost all the churches
where there is a truly faithful minister, and where there are truly
converted souls. It is, however, to be regretted, that the habit of
having evening services is not more common in France, and espe-
cially at Paris. The public celebration of the Sabbath is well
begun there, but it is not concluded in so serious and impressive
a manner as on the other side of the Channel. This, doubtless,
results from the habits of our ancestors, who, persecuted at the
origin of the Reformation, and even later, were compelled by pru-
dence, and in order not to create suspicion, to avoid nightly meet-
ings, and prefer assemblies by day. It results also from our family
habits. In France, especially at Paris, dinner is at from six to
seven o'clock in the evening; besides, the Sunday is the day in
which the different members of a family generally like to unite and
pass together the hours they would not so easily find disengaged
during the week. Besides this, it must be admitted that our
churches are hardly fit for evening services, and that it is generally
very difficult to establish proper means for lighting them. It must,
finally, be acknowledged, that in a town like Paris, where the
mass of the population is very dissipated, and where the police has
so much to do, services by lights, and in vast buildings especially,
would not be without some inconvenience. These various reasons
explain why evening services have so little succeeded as yet, and
why those which exist are so thinly attended. As to the future
question of the Sabbath in France, this alone can be said, that the
melancholy and criminal profanations of the holy day will only
cease, and habits of religion, piety, and devotion will only com-
mence, in proportion as the pure gospel of our Lord and Saviour
Jesus Christ makes progress in the land.
It is not long since an eminent man on the Catholic side, M.
de Montalembert, brought this question before the Legislative
Assembly, and made a long and eloquent speech, the object of
which was to engage them to pass a law which, if not to favour
the observance, was to restrain the public profanations, of the
SABBATH OBSERVANCE.
309
Sabbath-day. But he completely failed. Though many persons
in France are persuaded that the French, and the Parisians in
particular, give on this score the most mournful of examples to
Europe and the world at large, there is a general feeling prevalent
amongst us, that if a change is to take place on this head, it will
be brought about by the revival of religion, by the progress of
individual piety, by the diffusion of gospel light and life, and not
by coercive measures, by regulations or laws emanating from the
government. If the State intervened in the question, it would be
on the side of Roman Catholicism, and not for the advantage of
real Christianity. We need not, therefore, wish it to take up the
subject. We ought even to take alarm if it thought it right to
give satisfaction to the somewhat ultramontane zeal of M. de
Montalembert.
To propagate the truth is, in our view, the most efficacious
means of improving the state of things we deplore. Each soul
won over to the gospel, whether amongst the Roman Catholics or
nominal Protestants, becomes a religious observer of the Lord's
Day. It is to the Word and Spirit of God that this work belongs.
All legislative interdictions and commands would fail. Let Bible
societies continue to spread the inspired Scriptures of the Old and
New Testaments-let Tract societies continue to propagate by
millions their useful publications-let Evangelical societies continue
to send, after their colporteurs, pastors and evangelists—let all
other Christian societies do their duty, each in its particular
sphere-let Christians especially confess by their life, as well as
by their words, the gospel of our God and Saviour, which,
accompanied by the grace of the Holy Spirit, is powerful to save
and regenerate those who believe,—and then we shall see the
Christian Sabbath observed in France; it will be observed,
because Jesus Christ, our adorable Saviour and Master, will be
there known and adored.
It is not the law of the State which has created, or which
maintains, in England and the United States, the religious habits
which reign there, and which we see especially manifest them-
selves in the scrupulous observance and sanctification of the
Sabbath-day. These habits were both created and propagated
there under the influence of the pure gospel. Why should it be
otherwise on the Continent? Our hope, then, in this respect,
rests entirely on the power of the Word of the Lord, and on the
efforts of Christians, accompanied by the blessing of the Holy
Spirit.
ON SUNDAY-SCHOOLS IN FRANCE.
BY J. P. COOK, OF PARIS.
ACCORDING to the Archives du Christianisme, the oldest Sabbath-
school in France was established in 1817 by Mr Petzi, a minister
of the Reformed Church at La Garde, a small village near Montau-
ban. But I have learned from the Rev. Francis Martin, pastor of
the French Reformed Church in London, that two years before,
that is, in 1815, he established one in Bordeaux, at the request of
the London Sunday-school Union, which sent £10 for its support.
A young lady in that town, now Mrs Martin, was the first
teacher. It may seem extraordinary that, at a time when
Sabbath-schools were already very numerous across the Channel,
there should not be a single institution of the kind in the whole of
France; but it must be considered that there were then scarcely
any means of communication between the two countries, and that
Sunday-schools, as an English plant, could not be well received
by the French when aversion to England seemed to be one of
their national feelings.
However, when once established, they soon increased in num-
ber. One was formed in Paris in 1818, and a second in 1822,
under the superintendence of Pastor Frederic Monod. The first
Wesleyan Sabbath-school was opened the following year in the
south of France. In 1826, a Committee of Sunday-schools was
formed in Paris, and had for president Baron de Stäel, and, after
his death, Mr P. A. Stappfer; it published a Sunday-school
alphabet, as well as a pamphlet, entitled, Hints on the Formation
and Organisation of Sabbath-schools. At the same time, a hymn-
book, for the use of Sunday-schools, was prepared by a pastor
in the south. The Ami de la Jeunesse, or Youth's Friend, just
started in Paris, advocated also these useful institutions, and made
known many interesting facts concerning them, so that they
spread rapidly, and in 1828 the Reformed Church alone had eighty
Sabbath-schools, fifty of which were in the south.
But it seems that these efforts did not last long. The Paris
committee was disbanded, after an existence of two or three years,
SABBATH-SCHOOLS.
311
without giving to the public the books which had been promised
on the subject of Christian education. The hymn-book did not
come into general use, and is now known in a very small number
of villages. Still, most of the schools continue to exist, and a few
new ones were formed.
It is probable that the actual number of these institutions
ranges between one hundred and eighty and two hundred. But
some ministers seem so reluctant to give any statistical informa-
tion on their churches, that I have received details on one hundred
and twenty-two schools only, contained in thirty-five departments.
Of these-
74 belong to the National Reformed Churches.
29 to the Wesleyans.
14 to the Free or Independent Churches.
5 to the Lutherans.
The department which contains most is that of the Garde, in
the south, where there are twenty-two. Paris has fourteen.
There are eight in the Alpine country, where the sainted Felix
Neff laboured with so much zeal and success.
As to the number of scholars, seventy-six schools only have
reported an aggregate amount of 5226. The total number, there-
fore, may be estimated at 7500, of whom rather more than one-
half are girls.
Nearly two-thirds of these schools are in the hands of the
pastors alone, who consider them as being merely a separate
service for children, and as such hold them, in two or three cases,
during the week, though they retain the name of Sabbath-school.
There is, then, no classification of the children according to age or
knowledge; there are no teachers taking care of a few souls only,
instructing them carefully and familiarly, visiting them during the
week, becoming acquainted with the parents, lending them useful
books, and thus doing good to many, both old and young. The
children are all together, and listen with more or less attention to
the simple instructions and to the questions that fall from the lips
of the minister.
Such schools have often been the means of doing good; and
no other can be established in churches where there is little or no
piety, and where, consequently, it would be impossible to find
teachers willing or able to instruct. They are, indeed, much to
1
312
FRANCE.
be preferred to those schools held in the English way, in which
some of the teachers are not pious, and are so ignorant that they
only serve to annoy the pupils and empty the school-room.
But in some places, especially in the country, where the mini-
ster often has the pastoral care of two, three, or four villages, he
is too much employed on the Lord's Day to hold himself the
Sabbath-school. If, then, the schoolmaster of the place be pious,
he becomes its sole director and manager. He meets his day
pupils on the Sabbath to give them religious instruction, taking
care that it should not be a lesson similar to the religious lessons
of the week, but an earnest and interesting appeal to the heart, so
as to make them love Jesus Christ.
Still, when it is practicable, the English and American plan of
holding Sunday-schools is adopted in preference to the two I have
just mentioned. When devoted, pious, and intelligent teachers
are to be found, the minister is glad to entrust to them the
management of the schools, and is satisfied either with an occa-
sional visit, or with a very short general address, at the end of the
service. In some cases he meets the instructors regularly, to
prepare with them the lessons of the Sabbath, and to hear any
details that may be reported on the progress of the scholars, or
their general behaviour. Forty schools, held in this manner, have
a staff of three hundred and eighty-five teachers.
It is pleasing to see, in some instances, the efforts that have
been made by ministers to transform gradually their schools into
teachers' schools. They have begun by introducing the habit of
making the children repeat a certain number of verses of Scripture,
and have chosen amongst the senior scholars male and female
monitors, who hear a certain number of their comrades, enforce
order and attention, and note in a register the attendance and the
recitation. These monitors, because of the office they fill, often
continue to attend after their companions have left, and, with a
suitable training and some painstaking, they become in time
good and useful teachers.
In some towns of the Canton de Vaud (Switzerland), a plan
still different from all these has been followed, according to an
invitation issued some years ago, in one of the tracts of the Society
for the Sanctification of the Sabbath. Instead of the teachers hold-
ing their classes in the same place, so that the opening and con-
cluding services might be the same for all, they are met by their
children at home, thus acting independently of one another. "In
SABBATH-SCHOOLS.
313
this manner," says the tract just quoted, "every Christian can be
useful, according to the degree of grace given him. A father, a
mother, an elder brother or sister, may add to the children of their
own family some children of their neighbours, to speak to them
about God and his Word, and a school will be formed that will
only need the blessing of God to be useful."
Two schools have been reported in which writing and arithmetic
are taught, previous to religious instruction being given. This is
probably a remnant of the kind of Sabbath-schools which it was
attempted to establish some years ago, and which were very highly
approved of in certain Popish educational magazines. They were
intended to be mere secular, gratuitous schools, for adults or chil-
dren unable to attend the primary schools. The Government
established them in various towns, but they do not generally suc-
ceed, and now are scarcely spoken of.
The Roman Catholics have very few Sunday-schools. This will
be easily understood, when it is considered that these institutions
are opposed to one of the principles of the Popish Church, which is,
that the people need not, and must not, read the Bible. If, there-
fore, the Papists have sometimes established Sabbath-schools in
England, or in the United States of America, it has generally been
in order to prevent their children from attending Protestant schools.
This has been done in France, in one or two places, where an
evangelical school was prosperous. Thus, more than twelve years.
ago, the Wesleyan school at Nismes being attended by a great
number of Roman Catholic children, the friars sought to put a
stop to these (so called) scandals, by having a school of their own.
Accordingly, it was announced that they would open a Sunday-
school, which would be far superior to the Wesleyan one, since
they would teach, not only reading, but also writing, arithmetic,
geography, and grammar, and all that gratuitously. Of course,
the Protestant school lost most of its pupils; and when this was
accomplished, the friars invented some very good excuse for shut-
ting up their excellent gratuitous school!
It is not doubtful but that Sunday-schools would be far more
numerous amongst the Protestants in France, were Christians
more generally and more fully acquainted with their aim, their
importance, the manner of directing them, and their success in
countries where they have been extensively spread. But France
has been very much neglected in this respect. Whilst other coun-
tries have a very large Sunday-school literature-whilst, especially
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""
in England and in America, books without number, and a great
many excellent and wonderfully cheap magazines have been pub-
lished, during the last thirty years, for the teachers, or for the
scholars, or for both-scarcely anything of the kind has been done
in France. We have no teachers' manual, and scarcely any books.
Six years ago, I might have said, perhaps, "We have none.'
Now, however, a stir has been made, and our hopes are brighten-
ing. We possess a tract on the management of Sabbath-schools,
seven volumes of Biblical Explanations to Sunday-scholars, by
Professor Gaussen, of Geneva, and Pastor Montandon, of Paris;
two translations of the Companion to the Bible; a Sunday-
school alphabet; a children's hymn-book, and a small volume on
Bible characters, published for teachers, by the Toulouse Religious
Book Society, which has promised to issue other similar works.
And, lastly, a Sunday-school magazine was started in January
last, on the principles of the Evangelical Alliance; and the favour
with which it has been received by all denominations of Christians
shews the interest that is now taking hold of our people in favour
of these useful and blessed institutions. It is now hoped that,
before long, a Sunday-school Union will be established, to become
a practical educational Evangelical Alliance.
ON MISSIONARY LABOURS UNDERTAKEN IN
FRANCE TO SPREAD THE GOSPEL
AMONG THE HEATHEN.
BY THE REV. J. H. GRANDPIERRE, D.D.,`
MINISTER OF THE REFORMED CHURCH, PARIS.
THE agents of the Wesleyan Methodist Missionary Society make
collections amongst the members of their flock in France, in order
to help the Wesleyan Missionary Society, which has its centre in
London. They hold a public meeting every spring at Paris, in
which they give an account of the operations of that society. But
as this is an English society, it does not belong to us to speak of
it here.
We have also grounds for thinking that the Moravian brethren,
who have some agents in France, do the same for the Missionary
Society of the United Brethren, whose centre is at Herrnhut, in
Saxony. This society being German, we need not give an account
of it in these pages.
There exists but one French society which, up to this time,
has prepared and sent out evangelical missionaries to the heathen,
and that is the Société des Missions Evangéliques chez les peuples
non Chrétiens établie à Paris.
This society has all the character of the Evangelical Alliance,
for it is not the work of the Reformed churches, nor of the churches
of the Augsburg Confession, nor of the Dissenting churches; it is
the work of all these churches together, for they all take part in
it. The directing committee is composed of members belonging
to these three denominations, and the funds of the society are col-
lected indiscriminately from Christians of all creeds. We have
not, therefore, in France a missionary society of the Established
Church, or missionary societies of such and such dissenting
churches. We have but one Evangelical Missionary Society,
which all Christians love, and in which all co-operate by their
prayers or by their gifts.
The Société des Missions Evangéliques was founded
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FRANCE.
Paris, 4th of November 1822. During three years, it contented
itself with publishing missionary pamphlets, in order to make
known a work which had till then been unknown to French Pro-
testants, and to collect funds, which were sent to different foreign
missionary societies, and amongst the rest to the Bâle Missionary
Society. But it soon felt the necessity of endeavouring, in a
more direct and efficacious way, to spread the kingdom of God
amongst the heathen. Three years after its foundation, that is,
in the autumn of the year 1825, it opened a Missionary College
at Paris, called the "Maison des Missions," for the purpose of
preparing pious young men for the ministry of the gospel in
idolatrous lands.
This institution existed until March 1848, when financial em-
barrassments, following upon the last revolution, obliged the com-
mittee to discontinue it.
During the twenty-two years and a half which this establish-
ment lasted, eighty-two persons were admitted to it, and remained
there for a longer or shorter period. Of these eighty-two persons,
twelve were foreign missionaries, who labour at this day in differ-
ent parts of the world, as China, Greece, Palestine, India, North
America, the Mauritius, and the Indian Archipelago-amongst
these may be especially mentioned, the Rev. Dr Gutzlaff and
Bishop Gobat; twenty-three left, in order to evangelize the
Bechuanas in the south of Africa; one is employed among the
negroes in the West Indies, and one among the Arabs in Algeria;
fourteen are pastors or ministers of the gospel in France; six are
teachers; the others have either entered upon other careers, or are
dead; amongst these last, is a doctor of medicine, as much distin-
guished for his piety as for his learning.
The committee hope soon to be able to re-open an establishment
which has been of such eminent service, and on which the bless-
ing of God has so visibly rested. Excepting the missionary who
has been recently sent to the French West India Islands, the
Société des Missions Evangéliques de Paris maintains mission-
aries only in the south of Africa, amongst the negroes of the Cape,
and especially amongst the Bechuanas in the north-east of Caffre-
land.
It counts now eighteen missionaries in that country, almost all
of them married; making altogether from sixty-five to seventy
persons, including wives and children. These labourers are distri-
buted among thirteen stations, of which these are the names:
MISSIONARY LABOURS.
317
Wellington-at some leagues' distance from Cape-town: it is the
only station within the limits of the colony; all the others are
situated on the shores of the river Calidon and of the Orange
river, in the country of the Bassontos, at two hundred miles from
the Cape; one of these stations is even three hundred miles off,
near Kurumun;-Bethulie, Carmel, Beersheba, Morija, Thaba
Bossiou, Berea, Hebron, Hermon, Cana, Mekuatling, Bethesda,
and Molito.
The French missionaries who preach the gospel in the country
of the Bassontos are, for the most part, able and earnest men.
Their character and their work have been appreciated by men
belonging to different churches, and holding different positions in
society. Amongst them we will enumerate the Rev. Dr Philip;
Mr Backhouse and Mr Walker, Quaker travellers; Mr Steed-
man, a merchant; the Rev. Mr Moffat, the Rev. J. J. Freeman,
and the present colonial governor, Sir Harry Smith—who, having
visited them at their stations, have borne testimony to their
excellence.
The Bechuana population, collected together at the stations and
in their neighbourhood, is about 25,000 souls; the whole country
contains more than 40,000.
At each station there is a church, several schools for children
and for adults, and a manse.
The missionaries, after having gone through a special course
of study of the Bechuana (or Bassonto) language, have translated
and printed several portions of the Scriptures, by means of a
printing-press belonging to the mission; amongst others, the four
Gospels, the Acts of the Apostles, and the Psalms; also catechisms,
collections of hymns, and a great number of reading-books and reli-
gious tracts. One of them has written a remarkable work on the
Bechuana language, and another has written an account of a jour-
ney of discovery amongst the tribes to the north-east of the colony
of the Cape of Good Hope.
The French missionaries calculate that since the beginning of
the mission they have been the means of the conversion of a
thousand persons, who have either died in the faith, or who are to
this day setting a good example by their Christian life.
At almost every station, between four and five hundred persons
assemble for public worship. On feast days, and when neophytes
are admitted into the church by baptism, the chapels are not large
enough to contain the crowd; and, at one station, more than a
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}
thousand auditors have often met together in the open air, to listen.
to the message of good tidings of salvation by Jesus Christ. In
one year, more than five hundred Bechuanas demanded the sacra-
ment of baptism. Amongst the number of converted natives, there
are men and women of deep piety, of elevated character, and of an
exemplary life. Even those who have hitherto felt only the ex-
ternal influence of Christianity have, little by little, adopted the
habits of civilised life. They have abandoned the dirty skins of
animals which they used to wear, the grease and yellow ochre
with which they used to besmear themselves, and dress like
Europeans. Instead of their huts, they build clean houses, with
a garden surrounded by an inclosure. The chief of the country,
who was but a savage before the arrival of the missionaries, is
now a civilised man, and has made treaties with the English colo-
nial government.
Twenty years ago, cannibalism reigned in several parts of the
country occupied by the French missionaries; now, no traces of
it are to be seen, excepting the bones of the victims, which may
still be found in the caverns where they were strangled, roasted,
and devoured.
The mean annual receipts of the Société des Missions Evan-
géliques de Paris are about 100,000 francs (£4000). The main-
tenance of the African mission costs about 75,000 francs (£3000).
Its funds are principally obtained from the evangelical churches of
France. In 1848, that is to say, at the time of its financial crisis,
it was obliged to have recourse for help to English and American
Christians, and they generously came to its assistance. It received
especially, at this time, large sums from the Cape of Good Hope,
from Calcutta, and from Bombay. But this was an exceptional
case, being the only one which has occurred since the commence-
ment of the society.
If the Conference of the Evangelical Alliance wishes to have
details of the work of which we have spoken, they may be given
vivâ voce. We have abstained from enlarging a report, which is
not the only one which is to be read.
ON THE STATE AND PROSPECTS OF PROTEST-
ANTISM IN FRANCE.
BY THE REV. J. AUG. BOST, OF RHEIMS.
INTRODUCTION.
A NOBLE and generous thought has led to our gathering together.
Whilst the nations of the earth are rivalling each other in a peace-
ful and industrial congress, it is a noble sight to see the several
churches of the world forming a general, fraternal, truly oecumeni-
cal, truly catholic council. We are learning to know one another.
And if, until this day, our distant sympathies have united churches
separated by seas, straits, rivers, mountains, language-to-day, as
in the first period of the Church, we hear all tongues spoken around
us, and every man relate in his own tongue wherein he was born,
the history of the people of God, from pole to pole, and from
hemisphere to hemisphere. The ancient and modern races of man
clasp each other by the hand, and in the face of the whole world
we confess, that the God who formed the whole human race of one
blood has by one blood also redeemed it. Here we are neither
English, Swiss, French, nor American-we are brethren. We
are no more Anglican, Presbyterian, Congregational, or National-
we are Christians. And the holy unity of Christ's Church so dis-
plays itself, not as a cohesion of crystals, nor like the pillars of
your Crystal Palace, formed as they are in the same mould, but as
the unity of the leaves of those ancient trees which cast their sha-
dow through it, which are all similar, whilst yet they are dissimilar,
because their unity owes its origin not to a human, but to the
Divine hand-to Him who everywhere in life has joined unity
with diversity, and gives unity without it in death alone.
To-day, we have met to converse on the spiritual and religious
state of France, of that country which owes the birth of its Chris-
tianity, under the influence of Polycarp, to Nicetus, the ancient
martyr, Pothinus, and the pious Ireneus. Familiar with persecu-
tion at an early age, the Church saw, without surprise, Blandina
weary her executioners; Sanctus and Alexander, whilst at the
320
FRANCE.
stake, encouraging and strengthening their brethren, who were
shortly to follow in their steps. In the third century, evangelists
arrived from Italy, and founded churches at Paris, Tours, Limoges,
Toulouse, &c. In the fourth, the Church extended herself from
Bordeaux to Strasbourg; the Rhine brought zealous missionaries,
and well deserved the title of the "Priest's highroad" (Pfaffengasse);
Martin, of Tours, at the gates of Amiens dividing his cloak with
his sword, shares it with a beggar; and Ireland sends us Frido-
linus; whilst the fifth century closes with the baptism, if not
the conversion, of Clovis, the Sicambrian king. St Remi, of
Rheims; Védaste, of Arras; Médard, the friend of the Bible and
Calvin's countryman, Gregory of Tours, the amiable but strange
apparition of Sainte Radegonde, and of her epicurean friend, Bishop
Fortunatus, who composed his canticles inter pocula, characterise
and illustrate the sixth century.
In the seventh century, we find St Eloi (the goldsmith), the
friend of the good king Dagobert, the Bishop of Noyons and of
Tournay. But already had corruptions crept in among the clergy;
Brunehaut and Fredegonde rival one another in wickedness, and
make friends by the money obtained by their iniquities. Eccle-
siastical dignities are sold by auction, and the intervention of
Gregory I. was justified by the fact, though nothing could justify
it according to right.
The coronation of Charlemagne is the means of humbling the
Gauls at the end of the eighth century. By this foreign invasion
the Church seems to recover itself, through the vigorous impulse
given by the conqueror, who appreciated the value of the Bible.
The resuscitation was of no long continuance. The Church, it is
true, externally progressed and amassed treasures, but spiritual life
decreased, and finally disappeared. Valdo and the poor brothers
of Lyons, and afterwards the Albigenses, sought in vain to produce
a reform of the many crying abuses. In answer to their cries, the
stake is prepared, the military force is called out, and the half of
France is either stained with blood or covered with ashes. In the
fifteenth century, reform was unanimously called for; and when,
in the sixteenth, this movement found a leader in the person of
that great legislator, who was a man of genius in all the branches
of human learning and activity, administrative, theological, philo-
sophical, and literary, half the nation rose under the influence of
his powerful voice; and, for an instant, one was led to think that
the whole nation would unite in this work, which was as conform-
STATE AND PROSPECTS OF PROTESTANTISM.
321
able to its desires as it was to its particular character. But the
power of popes, kings, Rome, and the Inquisition, had not been
considered; and two hundred and fifty years of bloodshed have
succeeded in darkening that light which John Calvin had been,
under the Divine guidance, the remarkable instrument of diffusing.
STATISTICS.
But we have to speak of Christianity in France, and we shall
seek for it in Protestantism; not that we intend to connect with
Protestantism exclusively the idea of Christianity, or to assert that
spiritual life manifests itself in Protestantism alone; but it will be
readily accorded to us to select from among the several human
systems, for our point of departure in fulfilling our task, that which
has carefully preserved the oracles of God; and, apart from every
human sympathy, we see in Protestantism the Israel of the flesh,
the true successors of Israel, the depositaries of the promises.
The legal enactments of the 18th Germinal of the year X. (April
1802), which succeeded two centuries and a half of uninterrupted
persecutions, were enthusiastically welcomed by every Protestant
in France. They were not about to dwell on the different prin-
ciples recognised by these acts; one principle, or more properly one
fact, ran through them all; liberty was conceded, the right to live.
Everything else was, for the moment, comparatively unimportant.
This is all our brethren from the valleys enjoy, and for which they
bless the memory of Charles Albert. Our brethren from Tuscany,
Count Guicciardini could witness it, would be content with this.
The patient had been snatched from the hands of death, and it
would have shewn but a bad grace to argue respecting the remedies
employed. Thus it was that in the caves of the earth, the garrets,
and the stables, which formed the temples of Protestants, the
churches bent their knees in humble thanksgiving, and with flow-
ing eyes blessed Him who had given peace and repose once more
to his people. Deus nobis hæc otia fecit! Such was the grateful
cry of French Protestantism. Neither the theologian nor the
simple-minded Christian thought of criticising what, indeed, since
then has given rise to such well-founded doubts; for instance, the
administration of the churches being placed in the hands of the
rich-the right of the civil power to interfere with our internal
affairs-the parcelling out (morcellement) of the churches-the
suppression, intentionally perhaps, of the general synods, &c.
X
322
FRANCE.
About fifty general consistories, upwards of two hundred churches,
and as many pastors, were officially recognised, after the promulga-
tion of the Act of the 18th Germinal. At this day, the numbers
amount to 126 additional general consistories, viz., ninety-three of
the Reformed Church, and thirty-three of the Lutheran Church;
and 756 additional churches and pastors, viz., 507 of the Reformed
Church, and 249 of the Lutheran Church. It was specially during
the first part of the reign of Louis Philippe that the greater portion
of this increase was effected. The Republican Government created
only one new consistory (that of Sedan), for which our churches
have no reason to be grateful; whilst the number of pastors was
augmented but by five or six. At the present time, not less than
eighty requisitions are before the authorities, arising partly out of
conversions which have taken place to Protestantism, and in part
from the subdivision of too numerous existing churches.
The total estimate for the Protestant national churches of
France, including the allowances for pastors, extraordinary aids,
the construction and repair of churches, &c., amounts annually to
1,269,550 francs (about £50,000), which yields an average of
1680 francs (£67) for every pastor and parish. You must not
confound, however, the parish with the "commune;" the latter
being a legal and territorial division, whilst the parish is the reli-
gious division, and ordinarily comprises several communes. One
pastor alone in Isère has the care of more than six communes; in
the department of the Seine and Marne, eight; in that of Lot and
Garonne, ten; the Haut Rhin, from eight to eleven; in the de-
partment of La Drôme, from ten to fifteen; La Côte d'Or, thirty;
the Basses Pyrénées, from twenty-one to thirty six-of course,
this depends upon the number and scattered position of the Pro-
testants. Some pastors have the whole of a department under
their care; thus, in the cases of the pastors at Sedan, Rheims,
Dijon, Brest, their duties lie in circles of thirty to sixty miles
round their residences.
The number of the Protestant population in France is not
known, even approximately, and no basis is possessed from which
to make a tolerably exact calculation. If the sixteenth article of
the Act of the 18th Germinal, which grants a consistory to
every 6000 souls, be taken as a guide, then the ninety-three Re-
formed and the thirty-three Lutheran consistories would be indi-
cative of a population of 756,000. But, even if there be some
consistories where there are not 6000 souls, there are others whose
STATE AND PROSPECTS OF PROTESTANTISM.
323
numbers may be taken at a far higher figure; for instance- -at
Alais, there are 10,000 souls; at Nismes, 16,985; at Mulhouse,
19,435; at Paris, 43,305.
The calculation by parishes cannot give us more light upon this
subject; for, as it will be seen, there is considerable difference in the
figures, some parishes containing a population of 400, others as many
as 3000 or 4000. It would be impracticable to arrive at a correct.
average without knowing all the numbers, and it is here that we
are at a loss. A census has lately been ordered to be made by the
President of the Republic, but as yet the results are not known;
and, on every side, appeals have reached us against the manner in
which the order has been carried out, and against the incorrectness
of the partial results which are known.*
This census, therefore, does not come before us in a manner
which enables us to rely upon it; and the less so, because, in
several churches, and especially among our Congregational bre-
thren, the right of making a religious census has been contested with
the civil authorities, and answers on the subject have been refused.
According to custom, however, the names of those who refused to
answer have been carried to the side of the majority (Roman Catho-
lic). They have acted upon the old proverb, "silence gives con-
sent." The French Government has not yet admitted that there
can be any persons devoid of religion; thus, where no religion is
professed, the name is written amongst the minimum: the least he
can be is a Catholic. We do not envy the partisans of the Papacy
this little victory, but we repudiate principles which lead to false
results.
It must be here remarked, that Protestants are very unequally
divided amongst the departments in France, Numerous and
crowded together in some departments in the south, the east, and
the west, they are few in number and scattered in the north, and
particularly in the centre of France.
Of the eighty-six departments (eighty-seven, if Algeria be com-
* In some towns, and in many villages, no one was questioned as to his
religious creed; but, as soon as the lists were completed, the mayor or the
schoolmaster gave from memory the names of those whom he knew to be
Protestants, as the rich, the notables, or persons who were well known by the
public profession of their faith; but the lukewarm, the indifferent, the poor,
were left in the category of the Roman Catholic multitude.
+ Le Gard, la Lozère, l'Ardèche, la Drôme, l'Isère, la Dordogne, les Deux
Sèvres, le Haut et le Bas Rhin, &c.
**
324
FRANCE.
prised), in sixty-two alone are Reformed Protestant pastors found
who are recognised by the Government:-
Le Gard.........
93
Bouches du Rhône.
6
Fas de Calais.......... 2
La Drôme
41
Seine Inférieure ..
6
Haute Saône
L'Ardèche....
37
Seine et Marne......
6
Seine et Oise..........
Bas Rhin
23
Haute Garonne
5
Ain
Hérault....
22
Isère
Tarn
22
Nord....
Deux Sèvres...
20
Vienne
Tarn et Garonne.... 20
Haute Garonne
5
Charente Inférieure 19
Haute Loire ...
Lozère............
18
Loiret
Lot et Garonne...... 17
Meurthe
Gironde.....
14
Calvados
3
Haut Rhin......
13
Charente.
L'Ariège.
9
Manche
Seine...
9
Rhône...
Dordogne...
Vaucluse
Aveyron
Aisne....
∞ ∞ 77
8 Somme
8
Vendée ...
Cher
...
Basses Pyrénées..... 7
Algeria.....
N N N N N W∞o co co ∞ ∞ A A A G 65 a
5
Ardennes
2 2 2 TH
Aube....
2
1
1
1
Côte d'Or...
1
Eure et Loire
1
4
Finistère.......
1
4
Gers.....
1
4
Indre et Loire........
1
Loire et Cher......
1
3
Loire ...
1
3
Marne
1
3
Oise
1
3
Orne
1
3
Puy de Dôme.......
1
2
Var
1
Vosges
1
2
Antilles...
1
2
2
7
Hautes Alpes........ 6
Doubs
Loire Inférieure.....
Maine et Loire......
Moselle
The Lutherans, whilst they are less scattered than we are, only
occupy nine departments with their 249 pastors.
Bas Rhin
Doubs
.159
32
Haut Rhin............ 28
Haute Saône....... 10 Vosges
Meurthe..
Seine.......
8 Moselle.....
5 Algeria
คว
3
1
1
At Paris and Havre the Lutherans have assistant pastors for the
Protestants who are scattered in the neighbourhood of these towns.
Of our eighty-six prefectures (eighty-seven, including Algeria),
only twenty-one are the head-quarters of consistorial courts.*
Fifteen other prefectures have also pastors, although they are not
heads of the consistorial courts; whilst others, without being the
residence of pastors, contain a good number of Protestants, and are
visited either by the neighbouring pastor, by suffragans, or by
some of our Evangelisation Societies. ‡
* Alger, Besançon, Bordeaux, Caen, Lille, Lyon, Marseilles, Montauban,
Montpellier, Nancy, Nantes, Nismes, Niort, Orleans, Paris, Privas, La Rochelle,
Rouen, Strasbourg, Toulouse, Valence.
† Agen, Amiens, Angers, Arras, Avignon, Bourges, Clermont, Dijon, Foix,
Grenoble, Metz, Poitiers, Tours, Troyes, Versailles (Colmar).
Mézières, Châlons sur Marne, Châlons sur Saône, Melun, Angoulême, Bar
le Duc, Epinal, Blois, Chaumont, Colmar, Pau, Tarbes, Limoges, Mâcon,
Rennes.
STATE AND PROSPECTS OF PROTESTANTISM.
325
In twenty-five of the departments there is no place of worship
officially recognised;* but several have been evangelised, and some
even have become, under the care of our Societies, very remarkable
centres of religious operations. Thus, in the Jura, the Evangelical
Society of Geneva has founded a church; the same Society can
count seven churches in the departments of the Saône and the Loire,
together with four pastors. The Evangelical Society of Paris,
according to its last report, maintains five pastors in the Haute.
Vienne, five in Yonne, one pastor and two evangelists in Sarthe;
in all which departments the gospel has been introduced by our
Independent brethren, who alone continue to labour there. One
evangelical pastor from Wales labours zealously and devotedly in
the department of Finistère. Ille and Vilaine has also been evan-
gelised, and we are happy to be able to say the same of the Haute
Marne; of the Meuse, where one of your compatriots, full of zeal,
is engaged in sowing around him the seeds of eternal life; and of
the Basses Alpes and the Hautes Pyrénées, where but recently
some interesting scenes have occurred.
In sixteen departments, Independent, Presbyterian, and Con-
gregationalist churches exist, and they nearly all have joined the
union of the evangelical churches. † Bordeaux, Paris, Lyon, St
Foy, Nismes, form the principal centres. In several other places,
churches may be found springing up, but which, as yet, have not
been constituted; for example, at Auxerre, Limoges, &c.
Our brethren the Darbyists (Plymouth Brethren)-we are com-
pelled to employ this word in order to designate them—have also,
in the southern provinces, several very active little assemblies;
but we have not been able to collect positive facts, which would
enable us to appreciate their number and their activity.
The Wesleyans possess churches in eight departments; they
Allier, Basses Alpes, Aude, Cantal, Corrèze, Corse, Côtes du Nord, Creuze,
Eure, Ille et Vilaine, Indre, Jura, Landes, Lot, Haute Marne, Mayenne, Meuse,
Morbihan, Nièvre, Hautes Pyrénées, Pyrénées Orientales, Saône et Loire,
Sarthe, Haute Vienne, Yonne.
+ Seine, two churches at Paris; Dordogne, Bergerac, la Force; Deux Sèvres,
Niort; Tarn, Mâzamet; Gironde, St Foy, Bordeaux; Haute Garonne, Tou-
louse; Charente Inférieure, Montendre; Lot et Garonne, Clairac; Nord,
Vieux-Conde; Meurthe, Nancy; Eure et Loire, Gaubert; Indre et Loire,
Huismes; Basses Pyrénées, Pau. These churches are members of the union.
To these must be added the Independent Churches at Lyons, Nismes, Vigan,
Baigts, and Castetarbes, in the Basses Pyrénées, and some others which we
may not know.
Seine, Pas de Calais, Calvados, Hérault, Gard, Hautes Alpes, Drôme,
326
FRANCE.
consist (including two posts in French Switzerland, at Aigle and
Lausanne) of nineteen pastors, one evangelist, one paid catechist,
thirty-two unpaid evangelists, 162 male and female teachers in
Sunday-schools; eighteen principal stations, twenty-seven chapels,
seventy-four other places for meetings; 865 members, 50 or 60
candidates, 6000 hearers, and 1000 children in the Sunday-schools.
The brethren of the Baptist denomination are established in the
departments of l'Aisne, l'Oise, and le Nord; they possess six
churches, five pastors, five evangelists, and about 150 members;
these figures are taken from the Report for the year 1850. We
have been unable to obtain more precise information, notwith-
standing our having addressed ourselves to one of their most
eminent and most devoted pastors. This Society publishes a few
books, nearly all of which have reference to the question of adult
baptism.
The Moravian brethren have boarding-schools, conducted on the
religious principles of their own Church, at Paris and Montauban ;
a small society at Paris, and another at Nismes, each with its
leader; a pastor at St Hippolyte (near Nismes), for the Diaspora,
(the dispersed members of a more extended society), composed of
200 to 300 persons; an ordained minister at Bourdeaux, who acts
as chaplain to the sailors of that port, chiefly Germans; a small
community, of about 100 members, at Strasburg, and some scat-
tered societies in the Bas Rhin (Lower Rhine). Few members of
their church, or society, are to be found in France; but they are
generally loved and respected among our churches.
The preceding dry details, which I have sought to curtail, and
at the same time to secure their exactitude, may be considered
almost official, with the exception of two points.
With respect to the first point, it must be remembered, that, in
the annual official statistics, the vacated and filled-up places are
not always indicated; so that sometimes two pastors may be indi-
cated at one post, whilst, on the other, the vacated post may not be
noticed.
With regard to the second point, assistant pastors are sometimes
considered in the light of the regular pastor, and at other times.
only as suffragans. I have not been able to ascertain their exact
Meuse. The principal stations are Paris, Calais, Boulogne, Caen, Lisieux, Baz
le Duc, Joinville, Nismes, Anduze, Alais, le Vigan, Ganges, Nyons, Bourdeaux,
la Vallée de Fraissinière, and that of Quayras with Guilestre.
* So in Angoulême, Amiens, Paris, Reims, Segonzac, &c.
STATE AND PROSPECTS OF PROTESTANTISM.
327
position in every instance with respect to the State; and if the
true number is 756, this number may have been augmented by
about ten in the details which have been given, since, in several
cases, I have been obliged to reckon the assistant pastors appointed
by the consistory.
SPIRITUAL LIFE.
Let us now consider for a moment the internal life of French
Protestants, and, having looked at the number of Israel according
to the flesh, contemplate their spiritual development. But shall
we find here more grounds for rejoicing? We are now approach-
ing the most difficult part of our task, one which without doubt
will be more interesting, because spiritual life is brought under our
notice, and not mere figures; and one in which we ourselves feel
more interested, because it relates to the universal Church-the
only church we recognise, or desire to recognise.
We shall, therefore, use full freedom of speech, for we shall not
discuss motives, but simply keep to facts. And, of our facts, even,
we desire to speak in the spirit of charity, remembering that “the
Lord knoweth them that are his."
when we
We are aware that we do not state anything new,
observe that two great parties divide our Church. These two
divisions are designated by the inappropriate names of Methodism
and Rationalism, both of which we repudiate. The latter appel-
lation, of German origin, does not bear the same signification as it
does in Germany; and, without trenching on the special report
about to be laid before you by one of our brethren on this subject,
we feel bound to state that this term, properly speaking, does not
relate to particular theories, as one might be led to think, neither to
certain definite dogmatic arguments, nor to deep philosophical spe-
culations. It is rather connected with a certain religious tendency.
If, in point of fact, certain dogmas, such as the Trinity, the atone-
ment, election, the inspiration of the Holy Scriptures, are generally
denied by this school, this denial appears to us to be more an effect
than a cause, more a result than a principle. The subject-matter
of the Rationalist preaching is mostly confined to a circle of moral
duties; this is in advance of Paganism, but far behind Christianity.
Christ, independently of the question of his divinity, is rarely
brought forward in the preaching of Rationalists. The Scriptures
speak of those who are dead whilst they live; and it is under the
328
FRANCE.
idea of death, rather than that of error, that we would the more
willingly seek a definition of Rationalism. For we reckon amongst
the most distinguished of the men known as Methodists, pastors
and theologians who have surpassed, in bold, scientific, and dog-
matic statements, all that the most decried neologian would have
dared to give utterance to; and yet our Christian instinct, the
sympathy of life, tells us plainly that these are brethren, whilst
the others are not so. We might produce from amongst you an
eminent theologian,* who has written on scientific subjects, in the
free and independent manner of a learned man, without subjecting
the purity of his faith to the slightest suspicion, either with us or
with you. In Germany, even, the most illustrious men connected
with the late revival, have published and maintained opinions
often more startling than what we designate Rationalism. Vapid,
vague, weak, and ghastly, this party only awakes from death to
become more proud and overbearing. Tolerance, which, according
to their teaching, ranks as the first theological virtue, finds a place
on their lips only, and that in the same sense as the Jesuits make
use of the word liberty. They claim it for themselves, but they
did not hesitate, nine years ago, to exclude from their pulpits 200
pastors of our churches. They tolerate the expedition to Rome;
they do not tolerate Roussel's tracts. At the same time, we are
happy to add, that men of peace are also found in this party, and,
it ought also to be said, men who know the truth, but who are
kept back by certain dogmatic formulas, which they cannot adopt.
By exterior association latitudinarians, at heart they belong to the
Church of the Lord's chosen ones. Some of them are known to
us, and well do we sympathise with one another.
Methodism, more zealous, more fixed in its opinions, and more
steadfast, embraces, without formularies, or a common standard, a
great diversity of religious views: Calvinists and Wesleyans,
Nationals and Separatists, men of system and men of action-all
who give evidence of life, not only by their individual convictions,
but also by their habitual intercourse with religious men—all are
comprised under the particular designation of Methodists; a name
given to them by their enemies, as in ancient days the terms Gali-
lean, then Christian, Huguenot, and Pietist, were applied. In
* The late Dr J. Pye Smith, in Kitto's Cyclopædia, art. Adam, and some
others.
+ Viz., all those who had adhered to the Société des Intérets Généraux du
Protestantisme Français.
STATE AND PROSPECTS OF PROTESTANTISM.
329
religion, as in politics, one's cognomen is not a matter of choice,
but a thing imposed.
The two synods held at Paris in 1848 have served to fix
approximately the relative strength of these two sections into
which our poor Church is divided. They nearly counterpoise each
other, with a slight Rationalistic majority, and an intermediate
moderate central point, composed of the less extreme partisans of
both sections, and who gained the day on every occasion where the
questions at issue were momentous and difficult.
We may be permitted to hope, that as we have already seen
ecclesiastical barriers vanish without calling upon any one to abjure
their individual convictions, so also, within the sphere of religious
life and of faith in Jesus Christ, the only Saviour, we may see
dogmatic barriers removed, which belong to the domain of science
and speculation, and which too often have tended to keep Christians
at a distance from each other, and to separate us from many pious
brethren in the Roman Church. A hidden work of this nature is
going on. It appears to be admitted that the ancient aposto-
lical dogmas, requisite for the maintenance of the life of the
Church, are not always necessary for the life of an individual;
and hence, perhaps, may arise the germ of the renovation of the
Church.
Spiritual life is more readily understood than defined, and our
life, more than our formulas, unites us in France; and, thanks be
to God, we are able to say that the idea of union is daily making
a fresh and blessed progress. Christians of all denominations
know how to own their brotherhood when they meet each other.
The Reformed and the Lutheran Churches, though divided from the
very beginning as to the Lord's Supper, are joined to each other
in true unity, and more than one proposition has been made for an
external visible fusion of the two communions into one. But whilst
we are waiting for the realisation of this wish, which will change
into a visible union the unity of the invisible Church, instances
multiply themselves which prove that this union is a fact accom-
plished. One of the Lutheran pastors at Paris belongs, by his
principles and education, to the Reformed Church. Several pastors
of the Reformed Church in Alsace are Lutheran pastors; and in
some of the Reformed churches, amongst whom Lutherans are
found scattered, the pastors do not hesitate to give the Lord's Sup-
per to them according to the rites of the Lutheran Church, i. e.,
with the wafer instead of bread.
330
FRANCE.
The same may almost be stated with respect to the Nationals
and Independents. For a long time bitterness and coldness existed;
bat now, for the most part, they communicate after a brotherly
manner with each other.
This double fact is linked with the origin of the separation.
Owing its birth amongst us to different causes, results dissimilar,
but nearly always felicitous, have ensued, and the termination has
been different.
Although this may not have been acknowledged, the principle
on which separation proceeded was tinged with a hue more dog-
matic and moral than ecclesiastical; yet, as if by the force of
circumstances, the direction taken has been nearly always towards
a new ecclesiastical constitution. At the time of the last revival,
thirty-five years ago, preaching was dead in most of our churches,
the Holy Ark was dumb. Pious persons experienced the need of
a more substantial food, which, drawn from the Bible, would tend
to develop their spiritual life. They met together, and derived
benefit from so doing-they separated themselves from the world
to read the Word, and they found more edification from their
little meetings than from the somniferous sermons of the National
Church. The incident was drawn into a principle founded upon
this word, "Come out of Babylon, O my people." Wherever
the preaching was the most faithless and powerless, dissent
became stronger and more tenacious. Here dissent was completely
justified, but wherever this motive alone existed, it ceased when
the cause disappeared.* The appointment of an evangelical
pastor sufficed to recall into the National Church those who had
previously quitted it. The fact governed the principle, and dissent
was only a question relative to spiritual food. On the other hand,
in different localities, strong and fixed principles, either relating to
internal discipline, or, within the last few years, to the separation
of Church and State, gave rise to new positions, and to a dissen-
sion which cannot be viewed as a struggle, because personal
questions, as well as points of faith, have been placed aside. It
is no longer a protest against death, it is life under a new form.
A third cause for dissent arises from the number of conversions
from Romanism to Protestantism. Whole flocks arose under the
preaching of the missionaries of peace. When this occurred under
the direction and influence of the consistories, † they became
* At St Quentin, Hargicourt, &c.
+ In the environs of Paris, St Quentin, Troyes, &c.
STATE AND PROSPECTS OF PROTESTANTISM.
331
annexed to the Established Church. When, however-and this
happened most frequently-a revival was effected in the com-
munes through the instrumentality of the agents of our religious
societies, Independent churches were formed according to the
influence exercised upon them, not being strong enough any of
them to weigh the reasons for and against and to decide for
themselves.
We refer, lastly, to the case of churches remote from the official
If an
pastor, more or less abandoned, and seldom visited.
Independent pastor establishes himself in the neighbourhood and
offers to help them, they have a close interest to join themselves
to him, and no one can have any interest to hinder this course of
action. Then it is evident that here the circumstance has far
greater power than the principle; but we are grateful for the
circumstance, because, according to our view, the Church is uni-
versal, and the Lord is the only Shepherd of the flock.
The Moravian Brethren, few in number in France, having no
particular congregation, but full of love towards God and man,
realise, with heart and hand, the Evangelical Alliance. Strictly
speaking, they have no churches amongst us; but wherever they
find a few of their body gathered together, societies are formed,
which hold their meetings according to their customs, maintaining
an intimate connexion with the Church of the Brethren, and, at
the same time, partaking of the sacraments, and frequenting
public worship in their respective national churches, Lutheran
or Calvinist.
The Wesleyan Methodists have warm friends as well as earnest
enemies. Their position is a beautiful one. Constituted as a Free
Church for more than forty years, during which their missionaries
have laboured in France, they can appeal to their past life, which
testifies that they have striven to do good themselves without
impeding what others might seek to do; and especially have they
laboured to enlighten, awaken, and encourage the pastors of the
National Church; and they can reckon, as the fruits of their
endeavours, some of the most distinguished and useful among
them. In more than one locality have they extended the limits
of Protestantism. In the north and south, through their preach-
ing, stations for pastors have been erected, in situations where the
worship of the Reformed Church had ceased to exist ever since the
revocation of the edict of Nantes. Their presence is recognised in
the revival in France, as it was also felt in that in England, by the
332
FRANCE.
combat they maintained with Antinomianism. Whilst everything
is preparing at this moment in France and throughout the world
for a change which, in all probability, will lead to the abolition of
the State churches, we cannot fail to admit the importance of the
Independent Wesleyan Churches, which, by their union, form a
church within the Church.
If the Methodists, following the apostolical injunction, have
refrained to reap where others had sown, we cannot say so much
of our dear and good Darbyist brethren. Almost in every locality
where they have established themselves, divisions have occurred.
We do not reproach them with being inconsistent with regard to
their principles-this merit is rare enough to be pointed out.
They consider themselves as being more enlightened than others
in the knowledge of the Holy Scriptures; and, without neglecting
the evangelisation of the unconverted, it is but natural that they
should prefer to enlighten thoroughly those who are awakened-
a course of action which springs from the very doctrines which
they hold.
They willingly address themselves to converted
persons, and, by exaggerating several true principles, which unfor-
tunately are often forgotten and unknown in our churches, they
sometimes assume a hostile position with respect to faithful
pastors. The greater part of the information which has reached
us respecting them contains complaints against them, which,
however, we are bound to say, bear more upon their proceedings
than their doctrines; and we feel assured that they would have
done, and might do, far more good amongst us, if they knew
better how to unite truth and love (Eph. iv. 15). Infallibility in
the interpretation of Scripture can be no more conceded to our
brethren than to our eternal enemy, Antichrist.
RELATIONS WITH ROMANISM.
Our relations with Romanism are nearly similar to what they
were three hundred years ago. Rome has not moved a muscle,
and we have gone forward.
The chasm has become widened
notwithstanding the beautiful dreams of those who contemplate a
fusion which is impracticable. The two principles, charged with
negative and positive electricity, are formed to depart more and
more from each other. Thunder alone can result from their being
brought together. The olden days will not, however, return.
Rome, by remaining immovable, has lost all the ground which
STATE AND PROSPECTS OF PROTESTANTISM.
333
has been gained by the human intellect and the human heart.
No doubt some vapid plagiarists of Joseph de Maistre-no doubt
some gross and frightful romance writer, some well-paid
Legitimist editors of newspapers,† may lament that St Bartholo-
mew's massacre was not more effectual, that some victims were
allowed to escape, and that the Inquisition, that holy helpmate to
the Vatican, can no longer burn alive Christians and learned men;
but the world's good opinion, like the Spirit of the living God,
has left them. They possess the body, but the soul is no more
there. The age, far better than this Church, makes progress, and
without her; but, alas! the age advances without a guide, and
not knowing whither. The age civilises and softens itself—it is
getting accustomed to discuss instead of fighting; and if some
modern Ahasuerus attempted to issue a new edict of persecution,
he would learn that his subjects are no longer slaves, and that his
soldiers are no longer executioners.
Still, although we have no longer dragoons, inquisitors, swords,
nor stakes, to stifle our voices-unhappily, rulers who understand
nothing, and have learned nothing, are found among us. Whoever
has leaned on the priesthood has fallen through the priesthood
Napoleon, Charles X., Louis Philippe; and, as if no experience
had been gained, help from the priesthood and from its masses is
still had recourse to, in the vain hope of gaining through them
the nation at large. In vain did Louis Philippe fall, the very
day his Jesuits returned from Tahiti, ashamed and confused at
having done nothing, notwithstanding so many cannons—in vain
did Louis Philippe fly, the same day in which the Chamber of
Deputies were going to discuss his project relative to the Royal
Almonry of St Denis-in vain was Louis Philippe overthrown by
means of the same laws he had so repeatedly applied to the
Church, and which he sought to apply to the world—in vain did
his friends, the priests and archbishops, pursue him with epithets
of Pharaoh and Nebuchadnezzar-hardly had he landed on your
hospitable shores, than already the Republic had offered its incense
to the priesthood. How many masses were celebrated in the
open air! How continually were they religiously invited to bless
the trees of liberty! The nation, fettered again, wearied with a
three days' struggle, again abdicated; and the actual administra-
tion, invigorated by this perfectly French lethargy, offered clerical
* Balzac. + L'Univers, L'Ami de la Religion, La Voix de la Vérité.
334
FRANCE.
bribes, which surpassed all that had been done for a long while.
The legislature placed in the hands of the priesthood the primary
instruction, and they cleverly carried it on to the increase of
ignorance.
Under the authority of military tribunals in some districts,
Protestant national guards, who refused to follow in processions to
the honour of cardinals, were condemned; whilst the civil power
cast two booksellers into prison because they sold controversial
works. The sale had not been restricted under the reign of Louis
Philippe, and the works had already reached the seventeenth
edition without any impediment having been thrown in the way
of their circulation. Finally, the administration, whilst it decides
in favour of the claims advanced by the State consistories, when
the grounds set forth are clear and undeniable, or when their
rights are incontestible, willingly avails itself of every means of
evasion in order to escape from fulfilling its duties; neither the
equality of the forms of worship nor its own duties towards us are
remembered. Overbearing towards the smaller communes, its
weakness is manifest in cases relating to the larger. Pastors are
refused proper lodgings, or adequate allowances in lieu of them,
and special schools are denied to Protestants, notwithstanding the
letter of the law in both cases; and doing all that can be done,
without compromising itself with respect to the Pope, whom it
delivered out of the hands of his own people, it avoids all that
might annoy the bishops and priests. To look at it, one would
say that a Roman tribunal had been brought among the French
people, an antique administration into a modern state, drawn two
ways-at one time yielding to the dictates of its own proper
nature, and at another to those of its administrators; so that, with-
out having constant grievances to bring forward against the
administration, we are kept continually on the fret; and we should
rejoice to see this doubly illegitimate government pass away,
which, so far as relates to us, gives neither liberty nor persecu-
tion, but which more resembles hostility than toleration.
With respect to the Independents, they are in a far worse
condition. They are unprotected by official rights, and the
municipal authorities care for little else. The gendarme has,
therefore, more rights than the dissenting pastor.
As a general rule, it may be said, that the ruler suspects.
Protestantism, although all Protestant nations are in the enjoy-
ment of peace and consequent prosperity, which ought to have the
STATE AND PROSPECTS OF PROTESTANTISM.
335
effect of re-assuring him; but he fears them, and fear is but
a poor counsellor, productive of such ridiculous means as we
will not now dwell upon; for we should alternately pass from
a jest to severity, from the ridiculous to what is deserving of
odium, and we have a far better use to make of our time.
PROSPECTS.
To form some idea of the future, with respect to Protestantism,
we should dwell on our hopes and our fears, on the causes which
may promote the progress of truth among us, as well as the
several causes which tend to fetter, retard, or hinder it. We shall
first speak of the latter.
Independently of spiritual death, alike the ruin of the Church
and of the whole of Christendom, we have some particular causes
of dissolution, which are extremely prejudicial to us. Our dis-
persed condition, and our being in the minority, is the first fact we
shall allude to. The isolation of many families has been one
cause of backsliding; their traditional habits are lost, together
with ecclesiastical life and holy meetings; by degrees they become
habituated to different religious habits and other doctrines, and,
like a man about to perish from hunger, they end by preferring
unwholesome food to the entire want of nourishment.
As a minority, we are crushed by a majority, enriched
financially as well as numerically at our expense. To many, the
majority has powerful attractions; to some, the voice of the
majority is law; and men have been seen of every rank
ministers of state, members of parliament, mayors and pastors,
rich and intellectual-worshipping the golden calf of the ma-
jority; men who did little or nothing for us, men who paid
our enemies, and who yet boasted of the name of Protestant.
A minister has been seen to undertake an impious war against
the island of Tahiti—a war which might have roused from
their tombs his ancestors, who were pastors, who had witnessed
the dragoonades. Protestants have been known to support the
war against Rome, in order to restore, with the blood of our
soldiers, and the money of our poor people, no matter under
what pretext, a government which brands every faithful man,
every scientific man, and every lover of liberty.
lover of liberty. Religious
persecution has re-commenced with us - our books have been
confiscated, our just rights encroached upon, our brethren im-
336
FRANCE.
prisoned, one of our pastors seized by the gendarmes, and
Protestants dumb, sanctioning, by their silence, principles which
certainly would have disgraced our ancestors, and which, but
a short time back, in the halls of Louis Philippe, found eloquent
and noble opponents. Yet these Protestants, so little jealous.
of our rights, are seen to be full of zeal, and tenderly alive to
all that infringes the rights of Romanists. For their own worship
they do nothing; but they can send subscriptions towards the
construction of Romanist churches and chapels. If one of the
Romanist processions, borrowed from paganism, passes the front
of their dwellings, they are richly decorated with brocade; should
some bishop or cardinal make his triumphal entry into a town,
they are sure to be the first to present themselves humbly before
him, and to flatter him by the use of the forbidden title of "my
lord." Romanism will naturally appear dignified before persons
guilty of such undignified conduct; and Protestantism suffers
from men who thus degrade themselves. What common sense
condemns, religion condemns.
Mixed marriages form another source of legitimate apprehension.
The letters we have received are unanimous upon this subject,
without exception. The least inconvenience ensuing from this
practice is the weakening of religious feeling in each of the
contracting persons. A man and his wife, who cannot worship
together in public, easily fall into a custom of not visiting any
place of worship. A family which cannot unite itself before
God, cannot be said to be really united; a link which no longer
exists, when placed before religion, is not a true bond of union;
having everything in common except one's heart, one's faith, and
one's convictions, is in truth having nothing in common. And
such unions, dissolving as they are, if viewed from the religious
point, assume the same feature if we look at the family itself.
Romanism or Protestantism must be sacrificed in the new gene-
ration; and if, as in some instances, the children are, in matters
of religion, divided according to their sex, that proceeding is the
most unnatural and unfeeling. Religious discord is thus perpetu-
ated in the same family. Such cases are, however, very rare.
Generally, it may be laid down as the first rule, that all children
are of the same religion as their mother; and this has something
natural in it: as a second rule, which ought to be combined with
the first, and which, in case of conflict, is preponderating, that they
are of the same religion as the richer of the two parents: and a third
STATE AND PROSPECTS OF PROTESTANTISM.
337
rule is, everything equal, that they are of the same religion as
that professed by the majority in the communes.
Passing from these rules to facts, we can assert, from our
experience, as well as from that of our colleagues, that, out of one
hundred mixed marriages, perhaps forty educate their children as
Romanists, and sixty as Protestants. The numerical advantage,
which might be in our favour, is destroyed by the fact, that,
ordinarily, it is the richest of the families who educate their
children in the religion of the majority and of luxury. I may
add, though perhaps it is unnecessary, that these proportions vary
according to the zeal of the priests and pastors; and this struggle
for the children, for it is nothing less, saps the real activity of
each, although it may be necessary so to act, and forcibly distracts
them from their holy duties by occupations and pre-occupations
at once degrading and unbecoming their position. The number
of mixed marriages varies in different parts of the country. Out
of 800 inhabitants in one village, we counted sixty-three mixed
marriages; out of 1000 inhabitants in a southern village, only
three examples have been known during twenty-eight years.
We must also place political pre-occupations under the head of
those causes which impede the progress of the truth, though they
have done more harm to true Christianity than either to Pro-
testantism or Romanism. The Romanist altars have been sur-
rounded by those who, having been infidels during the last
twenty years, have thought this course expedient, with a view
to being considered respectable, and for the purpose of restoring a
monarchical form of government. Some, also, among the well-
wishers of Christianity, but who cannot discover it in Romanism,
have joined our ranks; but, in fact, we have not gained much,
because their hearts have not been gained. Earthly cares and
political struggles have so occupied the minds of those over whom
we might have had some influence, that we cannot but deplore the
effects produced; and the painful reaction exercising its effects
on their lives, a numerical increase affords but a barren com-
pensation.
Added to which, we are not understood. We are known by
the Protestant Catechism of the Bishop of Troyes, and by the
stupid articles found in some of the daily papers; and these last,
by way of apology for their attacks on Rome, find nothing better
than to turn us into ridicule, and to caricature our faith and our
* Le Siècle, for example.
Y
338
FRANCE.
most solemn convictions. This persiflage is the religion of our
politicians, who always speak of the sacerdoce of the press as
the ancient augurs spoke of the entrails of their victims.
Our hopes would rapidly flit before us if we were in the
habit of leaning on man. We were stronger in adversity than
when protected. If we speak as Christians, we have to deplore
the spiritual deadness of our flocks; if as Protestants, we ought
to know that our minority in our deadness is condemned, not
because we are a minority, but because we are dead. If it be
the property of earthly things to find their death in the very
principle of their existence; if, for example, Catholicism (or we
should rather say the Papacy), which has existed and increased
only by the principle of authority, has found its death in the
same principle (for it is dead-what remains of life is artificial:
interested parties conceal its death from those who ought to know
it, but the secret is betrayed by the odour; the 300,000 bayonets,
which ought to have defended it, have killed it): Protestantism,
on the contrary, seems to be menaced, because it has not been
faithful to its principle; because, under diverse forms and with
diverse tendencies, besides the immutability of the Word of God
and of the Holy Spirit, it has wished again to consecrate the
immutability of the human mind, and thus return to its "wallow-
ing in the mire "-to the errors, that is, of Papal infallibility.
Truth, it is certain, changes not-it is absolute; but yet, in re-
lation to us, it changes, or seems to change, according as we are
more or less distant from it, according to the point of view. From
afar its edges are rough, its angles sharp, it presents lines but clearly
drawn, it is dry, arid, level. The nearer you approach, its angles
soften, its forms lose their dryness, the contrasts disappear,
the hues appear, and life manifests itself. To understand it is to
understand the laws of perspective, it is also to understand the
essence of Protestantism, which is not in itself mere truth, but also
a method by which we arrive at truth; it preserves the unity of
doctrine and of life, which are not its property, and respects in our
fellow-men the variety of the manifestations both of doctrine and
of life.
From the neglect of this essential consideration, through the
desire of stereotyping the movement, Protestantism has seen its
influence compromised and its efforts paralysed. As a traditional
religion, Protestantism maintains but a languid course, because it
does not possess the power of corporations, and the riches arising
STATE AND PROSPECTS OF PROTESTANTISM.
339
from the multiplication of taxes under every kind of name, for the
purpose of upholding despotism. Still, in the midst of this
fading minority, a fraction exists which shoots up. Side by
side with those who are dead is the living Church of the vivify-
ing Spirit, and that bears fruit. To her we look, appearing
amongst us in various forms, but yet under each form manifesting
her life by her works. To this Church we look, hoping-to this
Church which evangelises, which imparts instruction, which
soothes and consoles. It would, undoubtedly, be going too
far to circumscribe within the sphere of our religious societies
and of their subscribers the whole of the life of our churches;
but it is nevertheless incontestable that these societies are the
more considerable and the more striking manifestation of it, that
which proves the most as to the present and promises the most
with respect to the future.
We possess more than forty different societies, belonging to our
different churches. Based upon principles more or less broad,
with features more or less of an ecclesiastical character, with diffe-
rent doctrinal standards, and some with no standard—all labour,
through different mediums, and according to their faith, to extend
or maintain the kingdom of God in France as well as the world.
One stretches out its hand to the heathen of Southern Africa
and the Antilles; another gathers the fatherless of both sexes, re-
lieves the poor, tends the bed of sickness, and visits those who are
in prison. One addresses itself to Romanists, and the children of
Israel; another seeks out the scattered Protestants; some circulate
the Word of God, and others disseminate tracts and useful books;
schools are instituted by one, whilst churches are built by others.
But, whatever line they take, we rejoice at the manifestation of
life thus afforded. We must add, that the nearer they are to
gospel truth, in so much does their activity increase; and the
labours of our Independent brethren appear to be the most blessed.
Hitherto, much good has been effected by these societies, and they
are nearly all advancing; and if some have fallen through im-
prudent liberality, through improper management, or from other
causes, as a general thing it may be said, that daily they are
gaining ground, as well as acquiring fresh sympathies from the
churches.
But the society upon which, beyond all others, we the most
build our hopes, is the Evangelical Alliance, or rather the spirit of
the Alliance. If Rome has sought to unite men together as pri-
340
FRANCE.
soners bound with chains, Protestantism has endeavoured to make
them unite, by holding the Head; the Christian spirit of the Alli-
ance is to unite men in heart, and in this alone can true union be
found-all other unions are artificial. Feeling, love, Christian
love, is a natural bond; and this bond, this heavenly fire, the
fountain of living waters cannot extinguish. "Union is strength,"
is an old adage, but true, nevertheless; and the more true in the
kingdom of Him who, in commandments both old and new, has
said, "Love one another," and who has bid us "walk by the same
rule whereto we have already attained" (Philip. iii. 16). The
union of the Church will proclaim the ruin of the world. This is
the aim of the Alliance, and affords a living proof of the work
going on among the churches in the world. I rejoice to be able to
remind you, that a work of the Rev. A. Bost, my father,* published
in 1835, has been, perhaps, the first evidence of the spirit of the
Alliance in France. In lieu of discussions and warfares one with
another, we shall now employ every weapon given us by the Spirit
against the common enemy, and in Him we shall prove victorious.
We ought to add here, that a most favourable spirit now exists
towards us. Wherever we are known we are esteemed; and what
is understood of our form of worship is respected. And the com-
parison between our doctrines, our lives, or our pastors, with those
of Rome, is generally favourable to us. "It is strange," was the
remark lately made to me by a rich merchant, residing in one of
our most influential towns-"it is strange, one would say, that more
wisdom is shewn in your religion than in ours." Similar testi-
mony could be collected everywhere. We might appeal boldly to
our prisons, which, more than once, have been brought forward as
a proof of the morality of Protestantism. If England and the
United States are cited, as is every day the case, for their happy
political condition, the most bigoted persons reply, that what can
be done in a Protestant country cannot be effected in a Romanist
one-a concession which, allow me to observe, ought not to be
lost sight of. Hitherto, this good feeling has not, indeed, produced
facts worthy of being cited; but, like a fire smouldering under the
ashes, the slightest breath may cause it to burst forth, and, perhaps,
in the hands of the Lord, it may exercise a far more potent in-
fluence than we ourselves imagine.
* Recherches sur les Formes et la Constitution de l'Eglisse Chrétienne.
Genève, 1835.
STATE AND PROSPECTS OF PROTESTANTISM.
341
CONCLUSION.
Permit me, in conclusion, to say, Love the Church of France.
That you do love her, we know. If our number be small, call to
mind that our brethren and sisters have been murdered; if we are
poor-if our brethren are often seen among you raising subscrip-
tions-do not forget that, during 250 years, we were robbed and
plundered; and that only for the last fifty years, that is, from the
first revolution, have we been allowed to look upon our property
as our own, and the labour of our hands as something positively
acquired. To our minds, the history of the Reformed Church lays
bare a sorrowful but a sublime spectacle-the most sublime that
can be found in ecclesiastical story. In no country has the Church
of God been persecuted as it has been in France, during two cen-
turies and a half: and nowhere has the Church conducted herself
as she has there done, in the midst of horrible persecutions. We
shared the dragoonades with the valleys of Piedmont, but the mas-
sacre of Bartholomew was ours alone. With the brethren of the
valley we had our Camisards; but we stood alone with Charles
IX. and Louis XIV. Permit me to call to your mind the prophets
of the mountains of Cevennes, whom we better understand and
otherwise judge than Eugene Sue. Permit me to remind you of
Jean Cavalier, the young peasant, who, for two or three years,
with 2000 men, checked the progress of the greatest general of the
age, and the numerous armies of that king who should be called
the "Great" only in such countries as Austria and Madagascar.
Nor can I, on this occasion, pass over two great spirits of the last
age-Rabaut, father and son; one the pastor of Nismes during
forty years, the other at Paris for ten. A price was set upon their
heads, their footsteps were tracked, they were hunted down like
the wild beasts of the forest, they sought shelter in caves and
deserts, but were always faithful and untiringly active, and pro-
longed through the violence of persecution a life of self-denial,
which seemed certain some day to terminate on the scaffold. The
old man, one day, found in a crevice of a rock, which was the hid-
ing place of his correspondence, a letter from Paris; he knew the
writing of his son, but he also recognised the Government seal.
Doubtless, he thought, his son had been betrayed, and that the
letter was from his prison, bidding farewell to his father. The old
man's heart beat violently; he opened the letter, at the same time
* In his romance entitled Jean Cavalier.
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FRANCE.
invoking the Almighty. It was a new edict of Cyrus; it was
more than a new edict of Nantes: it was signed, "Your son,
Rabaut, President of the Assembly of the Constitution." The old
man could scarcely give credit to it; but it was a fact. We shall
not attempt to describe his feelings. The Lord let his servant go
in peace.
A few days previously, in the Assembly, Mirabeau proposed to
grant toleration to the Protestants. One voice, and one alone, was
heard to oppose his powerful eloquence. It was that of the mem-
ber for Aude, of Rabaut-who resisted, in sublime language, this
reparative step. He repelled the idea of toleration for his Church;
he claimed equality or persecution. He triumphed; his words
electrified the Assembly; the equality of creeds was proclaimed,
and the next day acted upon; for Rabaut himself was nominated
President of the Assembly. But a few weeks back he risked his
devoted head; now he ranks with the monarch, nay, is perhaps
higher than the monarch-the first magistrate of the kingdom.
Rabaut, father and son, passed through Jordan, and entered
Canaan― the wilderness journey terminated with them, and with
them the age of miracles. Our public rights then began; and
if we have again to endure internal struggles, beseech the Lord
for us that we may prove faithful. Already, much unfaithfulness
may be seen; we have experienced bitter sorrow as well as great
joy. God has given some powerful men after his own heart. The
character of the clergy has not always been on a level with their
duties; but side by side with the regular minister we have, thank
God, had an irregular ministry, even as Israel had, besides its
priests, its prophets, and its judges; and more than once have we
rejoiced to see, in a Church where the minister was as one dead,
chosen souls given by God, saving the Church with, without, or
in spite of the pastor.
To the Head of the Church, the Royal Shepherd of the sheep,
our eyes are joyfully turned. He who brought the young men out
of the burning fiery furnace, and Daniel from the lions' den, he
can keep us in the hour of trial. The spiritual Israel will remain
until Israel according to the flesh has repented, whose abundance
will become the riches of the nations of the earth.
Supplicate God, then, for the Church of France, as many of us
this day pray for you; and may this occasion, which bears testi-
mony to the catholicity of your faith and love, remain between us
as the altar of Ed (Josh. xxii. 34), which witnessed between those
on this side the Jordan and on that.
1
2
BELGIUM.
I.
ON THE SPIRIT OF POPERY IN BELGIUM; ITS
OPERATIONS AND PROSPECTS.
BY THE REV. EDWARD PANCHAUD.
II.
PRESENT CONDITION OF EVANGELICAL
CHRISTIANITY IN BELGIUM.
BY THE REV. LEONARD ANET.
III.
STATISTICAL ACCOUNT OF THE PROTESTANT
CHURCHES IN BELGIUM.
BY THE REV. LEONARD ANET.
BELGIUM.
ON THE SPIRIT OF POPERY IN BELGIUM;
ITS OPERATIONS AND PROSPECTS.
BY THE REV. E. PANCHAUD, OF BRUSSELS.
THE "mystery of iniquity" still puts forth its energy. How long,
Lord? Thou knowest. Oh, enable us by thine Holy Spirit to
fathom this mystery, as it now works around us, and to unmask
it, with sentiments of deep compassion for the men who are its
victims, and of lively indignation against everything in it opposed
to the inspired Word, and to the "salvation which is of God, and
of the Lamb that sitteth upon the throne!"
As the mystery of iniquity, Popery has its depths, which, with-
out exaggeration, may be styled "the depths of Satan." For there
is not, in the history of human nature, a more striking and lament-
able example of the manner in which man may sink, by successive
falls, into an abyss of impiety, immorality, superstition, and of cold
and sanguinary cruelty, when once he has abandoned the Rock,
which is Christ, and the house founded thereon, the Church, built
on the foundation of the apostles and prophets.
It does not pertain to our purpose to follow the Romish religion
into all its aberrations and follies, nor into the extreme and fatal
consequences it has drawn from the false principle on which it is
based, to wit—the word and authority of man substituted for the
word and authority of God. Our subject is more circumscribed. It
is Popery as it exists in Belgium in the present day, that we have
to study-in its spirit, its workings, and its prospects. We have
a critical and historical survey to take, from the Christian point
of view; and, assuming that our brethren in the faith are agreed
with us as to the value of Romanism as a religious system, we shall
confine ourselves to pointing out the features which it presents
daily and hourly to our notice.
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BELGIUM.
PART I.-THE SPIRIT OF POPERY IN BELGIUM.
It may be sufficient to affirm, that Popery is in this country
what it is generally, wherever it is not controlled and watched by
a majority of enlightened and religious men. We shall be readily
believed when we assert, that the spirit, the pervading thought,
the aim, the one grand essential of the Roman system is the
dominion it acquires in imposing upon the consciences of men the
yoke of a clergy, which not only styles itself the Servant or Mini-
ster of the Most High, but the Substitute of God upon earth.
With a religious system conceived in such a spirit, spiritual wor-
ship must give place to vain pomps and to a sensual materialism.
The mediation of creatures will be put before that of Jesus
Christ. Superstitious rites will be multiplied, and salvation be
promised as the reward of submission to the clergy, and obtained
from them for money.
In civil society, in like manner, Popery is seen pretending to
the possession of temporal power, wherever it feels itself strong
enough to enforce obedience. And, to acquire an absolute prepon-
derance in the government, in the councils of the nation, in the
instruction of youth, and in public and private affairs, it will
scruple at no intrigue, and neglect no means, however criminal in
the sight of God. To maintain this position, it will preach and
practise the most absolute intolerance; as is shewn in the concordat
recently concluded with the Queen of Spain, in which we find the
following provisions:-
"The Catholic, Apostolic, and Roman religion, which continues to be the
only religion of the Spanish nation, to the exclusion of every other, shall be
upheld in the dominions of her Catholic Majesty, with all the rights and pre-
rogatives which it is entitled to enjoy by the law of God, and by the provi-
sions of the holy canons.”—(Extracted from “L'Ami de la Religion.")
Such is the spirit of Popery in all lands; but let us examine
particularly what are, in Belgium-1. Its doctrine; 2. Its worship;
3. Its discipline; and, 4. Its position, in relation to the civil power.
I. THE ROMISH DOCTRINE IN BELGIUM.
This is to be seen in the choice of the Theological Manual of
Dens, used in all the larger and smaller seminaries in the king-
dom, interpreted in the most ultramontane sense. Thus, whilst it
SPIRIT AND PROSPECTS OF POPERY.
347
pays homage, in some of its articles, to the Trinity, to the divinity
and to the humanity of Jesus Christ, as well as to his sacrifice, it
enlarges complacently on subjects tending to render the doctrine of
salvation quite obscure and unintelligible. After having spoken of
redemption, and shewn how it was accomplished by Jesus Christ,
the conclusion established by its statements is that the Saviour
has not accomplished everything; that the expiation of sin is not
complete; that we cannot be saved by faith in Jesus Christ; and
that it is further necessary to satisfy Divine justice by penances
and works of merit. We shall look in vain for any teaching on the
new birth by the Holy Spirit, on the creation in Christ Jesus unto
good works, or on the assembly of true believers constituting the
Church;—instead of which, we have regeneration by sacraments,
good works performed by the free will of man, seconded by grace;
and, for the Church, the assembly of all those who submit to the
Pope.
Such is the doctrine, and such also are the preachings. One
may attend whole years on the prayers and sermons without ever
hearing it proclaimed, "that whoso believeth on the Son hath
eternal life;" or having those words of the apostle repeated and
developed (Eph. ii. 8-10), "for by grace are ye saved through
faith; and that not of yourselves: it is the gift of God: not of
works, lest any man should boast. For we are his workmanship,
created in Christ Jesus unto good works." But you have abund-
ance of books, and will hear sermons enough on the authority of
the Church, the excellence of the priesthood, the mediation of the
Virgin, the intercession of saints, purgatory, confession, works of
satisfaction, and indulgences.
It is granted that mention is made, from time to time, in the
Church of Rome, of the passion of Jesus Christ, especially during
Lent, and the faithful are exhorted to perform "Le Chemin de la
Croix" (the Way to the Cross); one may even hear eloquent ser-
mons on the sufferings of the Saviour; but the preachers confine
themselves almost wholly to the physical sufferings endured by
Jesus-they do not exhibit him as having been "made sin for us,'
and, as such, having been "smitten of God," and "made a curse
for us."
It is obvious, therefore, that redemption, in the Romish
sense, cannot be a perfect and complete atonement for sin.
??
We need not be astonished, then, that true and pious Catholics
can never attain to a full certainty of their salvation; and that,
even after making a good end, according to the Romish Church,
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BELGIUM.
they still have need to be released from purgatory with the assist-
ance of alms, prayers, indulgences, and masses.
Belgium presented a striking example of this inconsistency of
Romanism at the death of the Queen. She was never spoken of
but as an angel of sweetness, of goodness, and of piety—a saint
departed in all the sentiments of the Romish Church, and ascended
to heaven to pray for her family and her people. On the other hand,
for her (as for the Archbishop of Paris, who died a martyr on the
barricades of June), services were everywhere celebrated, to with-
draw her soul from purgatory, and deliver her from its flames.
It cannot be otherwise; and we do wrong to accuse Popery of
inconsistency. In Belgium, the office of Jesus Christ is no longer
that of perfect Mediator in the presence of the Father, but of Judge
and King, who will render to every man according to his works.
He is only to be approached through numerous intercessors, and
the general doctrine is, " to Jesus through Mary.” ·
This belief is found naturally expressed in a Pious Souvenir,
composed in honour of the Queen, approved by the Cardinal Arch-
bishop of Malines, and which received the thanks of the King
and of the Parliament:-" The Lamb without spot," it is said, in
this prayer, "has doubtless found worthy of heaven the illustrious
consort of the King whom thou hast given us" (Souvenir Pieux,
par M. Robert).
Thus, Christ is no more the Lamb slain, whose blood cleanseth from
all sin, but a judge who recognises such and such persons as worthy
to enter heaven. There is but a step from thence to the mediator-
ship of the Virgin. What is taken from the Son is given to the
mother; indeed, a little further onward, in the same prayer, Mary is
styled "The Gate of Heaven," notwithstanding the express decla-
ration of Jesus Christ, "I am the Door: by me if any man enter
in, he shall be saved; but he that climbeth up some other way,
the same is a thief and a robber." Now, it is a cardinal, who to-
morrow may become Pope, that by his approval of this prayer
takes away from Jesus his mediatorial crown, robs him of the price
of the travail of his soul, sanctions the merit of works, and
ascribes to Mary the glory and efficiency of the mediation with
God. It is well to mark this, especially in England, where so
many illusions prevail respecting the spirit of the Romish doctrine.
They judge of it only by some articles of creeds, interpreted skil-
fully and craftily by Jesuitism, so as to approximate them to the
evangelical creeds. But in practice, or rather in the ordinary belief,
SPIRIT AND PROSPECTS OF POPERY.
349
as received and sanctioned by ecclesiastical authority, the differ-
ence of belief between us and them is as great as white from black,
or day from night.
The merit of works is again assumed, as openly as possible, in
these lines of the Catholic Review, of Louvain, a journal published
under the patronage of the too famous University of that city.
They are extracted from an obituary of the curate De Coeck,
deceased at Wavre, and will be found to contain almost as many
heresies as lines:-
"His pilgrimage here below, too short, alas! for us, was doubtless found
long enough, and sufficiently rich in good works for heaven. It is written in
the holy books [?], that the priest who is faithful to his mission on earth
shall be doubly honoured-honoured by the world [by the world!]-honoured
by God. The homage of the world has not been withheld from our sincere
and worthy friend.
More than men, will the God of goodness and
of mercy honour the eminent merits of the friend, the scholar, the magnani-
mous priest whom we deplore. He only can worthily recompense the rich
intelligence which was devoted supremely to the defence of His laws, and the
generous heart which never beat but to give to the world the most heavenly
examples of love to God and to men.”—(Revue Catholique à Louvain, April
1851, pp. 122, 103.)
This honour of the world sought for and glorified—the exalta-
tion of the virtues of a poor sinner in terms applicable only to
Jesus Christ-the merit of works boldly proclaimed, and salva-
tion by grace utterly unrecognised this is what is published at
Louvain, under the eyes of the University, with its support, and
under the protection of the cardinal archbishop.
It must be admitted, without the possibility of contradiction,
that Popery preserves in Belgium, in some of its books, the doc-
trine of redemption by the death of Jesus Christ; but, in reality,
the Christ that it preaches to the people is a Christ dead and cold
as that of their crucifixes of stone or brass.
Romanism, again, has the secret, whilst seeming to occupy the
minds of its adherents with the sufferings and the death of the
Saviour, to turn the whole into a devotion rendered to the organ
of the circulation of the blood in the body of Jesus, and to the
members which were crucified.
In a book of three hundred pages, exclusively devoted to the
adoration of "The Sacred Heart of Jesus," and approved by the
cardinal archbishop in May 1851, we read, "The peculiar object
of this devotion is the heart of the Divine Saviour—his material
and fleshly heart—that heart, the principal organ of physical life,
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but which is likewise in man the organ of the moral life and of
the affections of the soul" (page 10).
We have not here a passage written lightly or under excite-
ment. It is the deliberate exposition of the doctrine contained in
the second article, having for its title, "Of the Peculiar Object of
the Devotion to the Sacred Heart.”
Once entered into this course, there is no stopping. The
doctrine becomes more and more materialistic, and it is to a piece
of clay that their worship is presented. They will even go so far
as to separate in idea the Lord Jesus from his body, and to
present to him his own body, his feet, his hands, to ask him
to have pity and to pardon, as if he had not "by one offering
perfected for ever them that are sanctified."
But the Holy Scripture is for the majority of Romanists the
only book that the priests and laymen do not read. Yes, in the
Romish doctrine, Jesus is a Judge who is ready to strike, but
who, through the merits of one and another of his members, may
be induced to forgive. Here is the proof:-
"Most sweet Jesus!" it is said, in a prayer to the five wounds—“ most
sweet Jesus! by the saving wound of thy right foot, forgive, I pray thee, all
the sins that I have committed against thee by my thoughts. Let the
infinite merits of this wound supply all the good thoughts which I have
neglected to cherish hitherto. . . Most sweet Jesus! by the most sacred
wound of thy left foot, pardon me, I beseech thee, all the sins I have
committed. Most sweet Jesus! by the sacred wound of thy right hand,"
and so on.—(Mois du Précieux Sang, p. 230.)
•
Now, this is not a citation drawn from a writing, the offspring
of superstition, and rejected by enlightened Catholics. The book
itself, as is well known, has procured for its author this eulogium
from the Archbishop of Rheims :-"I congratulate you sincerely
on having conceived the thought of uniting, in one small volume,
the very beautiful prayers addressed to Jesus Christ suffering," &c.
-March 1851.
The Bishop of Angers in April 1851 is no less explicit. His
approbation even surpasses that of the Archbishop of Rheims. It
is needless to state that the Belgian episcopate appended to it its
imprimatur. Let it be observed, further, that we can produce
four other prayers, composed in the same style, and addressed to
the five wounds; and in a prayer of the Cardinal Sudolet, to
complete the absurdity, they offer to Jesus, to disarm his wrath,
the merits of the wood on which he was crucified, and of the nails
that pierced him :-
SPIRIT AND PROSPECTS OF POPERY.
351
Oh, dear cross, on which the Son of God deigned to die that I might
recover life-to you who offer to all help and support in the sad pilgrimage
of this life, I come to you infirm and suppliant. I implore your aid, and
desire through you to be reconciled to the Lord my God. Oh, dear cross,
incline towards me, though but a little, Him whom you bore! Oh, feet! oh,
nails! oh, sacred wound! oh, precious blood! receive me-refuse not my
kisses, &c. To preserve for ever this precious treasure, I consecrate to you
my life! Oh, adorable cross! to you, and to the Lord my God, whom you
have borne in your arms. Amen."-(Mois du Précieux Sang, pp. 245-247.)
Such is the language that the Bishop of Tournay approves,
and that his colleague of Angers dares to compare with that of
Divine Revelation. "I rejoice to tell you," writes the prelate to
the author of the collection," that all pious souls are greatly
indebted to you for having collected and revived an entire series
of prayers, which God himself seems to have revealed to his
saints" (Approbations prefixed to the volume).
Now the books from which we have, with grief, extracted
words like these, are those most prominent in the shop-windows
of the bookseller of the clergy at Brussels, and which are most
extensively bought by the devotees of all classes of society. Let
no one, then, accuse us of bad faith, of calumny, or even of
exaggeration, when we accuse Romanism of perverting, by its
superstitions, the holy and blessed doctrine of free salvation
wrought out by the death of the Redeemer. The proofs are there;
and so strong are they, that had we a St Paul or a St Peter
afresh in the midst of us, with language a thousand times more
energetic and overwhelming to the Romish communion they
would brand this shameful idolatry. "Ab uno disce omnes." If
redemption, the cardinal point of Christianity, is thus treated by
Popery, how fares it with other less essential truths? Let us
take only the article of indulgences, on which a treatise of three
hundred pages has just been reprinted in Belgium with the
approval of the episcopate; the sale of this work at the present
moment is considerable, owing to the jubilee which has been
recently proclaimed and celebrated with an abundant distribution
of indulgences. Passing over the development of the proposi-
tions, we will confine ourselves to a summary statement of the
following:-
"Art. I. Indulgence is a real absolution from the temporal punishment
due to sin.
"Art. II. Indulgence is a true payment of a price equivalent to the
punishment due to sin.
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"Of the Efficacy of Indulgences Applied to the Dead.
"1. The Church grants indulgences applicable to the dead, therefore she
believes that the dead may be relieved by this means.
"Question. Is it necessary to be in a state of grace in order that the
indulgence be validly applied to a deceased person?
“Answer.—A state of grace is not necessary in order to the valid applica-
tion of the indulgence of a privileged altar.
"Question. When the application of indulgences is free, ought they to be
obtained for one's self rather than for the dead?
"Answer.-No man may sacrifice his own salvation to save others; in
this case, a well-ordered charity begins with one's self.”
Chap. VI. treats of indulgences attached to coronals or chaplets; of the
endless distinctions between the chaplets of our Lord, chaplets of the five
wounds, chaplets of the precious blood, chaplets of the Holy Virgin, chaplets
of the seven sorrows, rosaries, ordinary chaplets, Bridgetine chaplets, chaplets
with indulgences; and, finally, crosses, medals, rings, and the various indul-
gences peculiar to each of these objects.—(Treatise on Indulgences, Tournay,
1844.)
Here let us stop, and not fill our pages with these puerilities.
See what is the tendency of the casuistry and morals of
Romanism!
We only wish that those who are desirous of a thorough
knowledge of Popery in its writings on morals, would but read
ten pages of this book. They would quickly throw it from them
in disgust, and lay hold on the law of the Lord, "which is pure
and perfect, restoring the soul," and "profitable for doctrine, for
reproof, for correction, for instruction in righteousness; that the
man of God may be perfect, thoroughly furnished unto all good
works."
This leads us to speak of the Romish doctrine concerning the
reading of this precious book, the Revelation from God. What
is the spirit of Belgian Popery on this point? Father Boone,
director of the Jesuits' College at Brussels, and a preacher of
extraordinary popularity, has publicly denounced the reading of
the Bible in the vulgar tongue as an act of heresy, and has
enjoined the burning of the holy books circulated by the Bible
Society. He has more recently maintained this opinion in several
discourses from the pulpit, labouring to refute the friends and
defenders of the Bible; and he has since published all these
discourses with the approbation of the Cardinal Archbishop of
Malines. Now, at the outset of the discussion he lays it down
* "Reasons for my Attachment to the Catholic Church," by the Rev.
Father Boone. Second volume. Brussels, 1850.
SPIRIT AND PROSPECTS OF POPERY.
353
as a principle, "That it is only occasionally that some of the
apostles wrote; and that the apostles and evangelists who did
write, had not at all in view to write a body of doctrine."
The same opinion has been propagated in Belgium for the last
seven years with an ardour worthy of a better cause, and not
without success. As early as 1836, the Bishop of Bruges,
opposing the colportage of the Holy Scriptures, published a circu-
lar, in which he said :—
"It is not permitted to any layman to read or to possess versions of the
sacred books in the mother tongue, without the express authority of the
bishop; unless such versions be approved by the Apostolic See, or published
with notes taken from the holy fathers, or from learned and Catholic writers.
In this latter case, although it be not forbidden by the Church to keep or to
read these versions, it pertains to the duty of a prudent confessor to see
whether such reading may not be hurtful to his penitent, and consequently
forbidden by the law of nature.”—(Circular of the Bishop of Bruges, 1836.)
•
Many evangelical writers having quoted this circular, and the
false and blasphemous doctrine of Father Boone, which substitutes
the traditions and authority of Rome for the Word of God, the
Belgian clergy, far from repudiating, have sanctioned and enforced
his impious system. The Canon Malou of Louvain, among
others, developed the theory of Father Boone in two volumes,
and was speedily rewarded for his labours by his promotion to the
episcopal see of Bruges.
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"This work," says Father Boone, has gained universal
approbation." We need not then be surprised to hear a Jesuit
father praise this sentence-" The reading of the Bible is not
essential to the salvation of the faithful" (Reasons of my Attach-
ment, &c., by Rev. F. Boone, p. 211)-and support it by quota-
tions from the fathers. "A man who is sustained by faith, hope,
and charity, has no need of the Scriptures except in order to
instruct others." "Many a recluse lives in the desert with these
three virtues without knowing the holy book." One
One may in short
form an idea of the miserable state of Romish theology in
Belgium from the works published on this branch. In the course
of ten years past-in the midst of a clergy which reckons many
thousands of priests, numerous seminaries great and small, one
hundred and fifty monasteries and universities, one of which is
* «The Reading of the Holy Bible in the Vulgar Tongue, judged by
Holy Scripture, Tradition, and Reason, by J. B. Malou, Canon, Doctor and
Professor of the Faculty of Theology of Louvain.” 2 vols. Svo. Louvain,
1846.
Z
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strictly devoted to the Pope-not twenty theological works have
appeared which have any scientific or literary value. Scarcely
any are to be met with upon exegesis, dogmatics, apologetics, or
morals, nor even any collection of sermons rich in grand and
vigorous thoughts. It is always from abroad that the Belgian
clergy borrows its best weapons; and still it seeks to fortify itself
in the theology of Dens and in the dogmatical works of Alphonso
de Liguori, and in the writings of the Gallican doctors. And
even in regard to inward edification, not unfrequently treated of
in the works of pious Catholics, such as à Kempis, Fenelon, and
the school of Port Royal, we meet with nothing of the kind in
the pretended edifying treatises published in Belgium in our days.
It is a mass of legends, lives of saints, manuals of devotion to the
Virgin and to St Joseph, and to the " Sacred Heart," that loads
the shelves of the Catholic bookseller. More than once we have
eagerly sought for some book which should shew us a soul living
simply in communion with the Saviour, and meditating, with
unction, both on its own misery and on the perfection of the
salvation accomplished by redemption-and we have been obliged
to retire in sadness, fatigued with our fruitless search. Such
works, indeed, are entirely foreign to the spirit which animates
Belgian Catholicism. This spirit cannot produce them, for it is
not the Holy Spirit promised and given to bear testimony to
Jesus, and to glorify him in our hearts. Assuredly, there is as
much occasion as ever to exclaim, "They have forsaken me, saith
the Lord, the fountain of living waters, and have hewed them out
cisterns, broken cisterns, that can hold no water."
II. THE ROMISH WORSHIP IN BELGIUM.
Far from gaining in spiritual and true devotion, this worship
becomes every day more pompous and theatrical. It attracts the
attention more than ever to material objects. By the combination
of music and painting, splendour of decoration, brilliancy of lights,
the fumes of incense, and exquisite voices, it captivates the soul,
absorbs it in a vague, indefinite sentimentality, which is fancied to
be religion; and involves it in a cloud of ceremonies, which, once
ended, leaves it ignorant, vacant, wearied, and glad to escape from
this mystical torpor, by plunging into the amusements of the world.
See with what eagerness an entire population, who shall have fol-
lowed, through one of the great fêtes, the services of the Romish
SPIRIT AND PROSPECTS OF POPERY.
355
worship, will immediately afterwards rush to every place devoted
to pleasure and dissipation. The seasons of the great solemnities
of Popery are looked for with the expectation of large gains, by all
proprietors of public establishments, taverns, coffee-rooms, gaming
houses, ball-rooms, and theatres. They are the days on which
the servants in waiting are found insufficient, and the rooms too
small.
The clergy of the Church of Rome know this, and see the same
scenes repeated on the Sunday of the Carnival, at Easter, the
Ascension-day, and at Christmas and the fête Dieu; and take no
steps to prevent the return of these scandals. They who are so
strenuous in obliging the greater part of the population to abstain
from eating meat on Fridays, can do nothing to prevent this same
people going from their churches into houses where gaming, de-
bauchery, and intemperance hold uncontrolled sway. They who
are so skilful in getting money from rich and poor, to maintain a
false devotion, and to ornament the churches, cannot prevent its
going in abundance into profane hands and places. In truth, one
leads to the other; and thus each time that the patron of the
church or parish, St Francis, St Michael, St Boniface, or some
other, is to be fetêd on his anniversary, the greatest preparations
are made, in order that when the mass has been heard, the proces-
sion of the relics finished, and the evening prayers sung, each one
may end his Sabbath in noise, feasting, riot, and amusements of all
descriptions; thus it is that the Sundays from the middle of spring
to autumn are passed. These fêtes, commonly called kermess in
Flemish, and ducasse in Wallon, are renewed in every village,
city, and parish; so that the populace have not only their own
kermess or ducasse to attend, but also go to those of the neighbour-
ing districts, on the days of their respective fêtes, which always are
held on Sundays. That the Romish worship causes these excesses
is a fact known to and felt by all men of any reflection; for it is
impossible that a worship, silent as to teaching the truth or preach-
ing the gospel, but noisy and fatiguing in its Latin chantings, in
the sounds of numerous and powerful instruments, in long cere-
monies and processions, that last sometimes three or four hours,
should not lead the people immediately to gross and sensual grati-
fications. Who is there (even if he had the will) that could retire
into his closet, to meditate on the things of God, and to study his
holy Word, after having been deafened and wearied during several
hours? No, he would require rest, refreshment, and amusement,
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under such circumstances; and not having heard a word from the
mouth of his priest against thus desecrating the Sabbath, would be
the more likely to avail himself of them. The priests, by their
presence, countenance these public amusements; a fact that has
not escaped the observation of men of sense, and has given occasion
for serious accusation against Romanism. It has been at times
severely blamed for not separating its worship from these shameful
profanations. On the other hand, the friends of the world congra-
tulate Popery on its savoir vivre; that is to say, it is a religion, the
worship and discipline of which are in full harmony with the en-
joyments of life, and which do not forbid any of the amusements
and pleasures of the world, or anything in which the human heart
delights.
A man, distinguished alike by his position in society and by his
education, said one day to one of our friends, "I believe only in
God; the articles of my faith are not numerous; nevertheless, I
will remain a Catholic, and will uphold this worship with all my
power-not because it is an ancient faith, nor because it is the
religion of my forefathers, but because it is an agreeable religion,
that does not require much, and which sympathises with all tastes,
with all wants. If I wish to mortify the body or spirit, I have a
convent to go to; if I like, I remain in the world, and enjoy the
The priests understand the age; I have them
often at my house; they are agreeable companions, never speak of
doctrines of religion; they know that when I want one I will send
for him, and he will come. They understand my weaknesses."
pleasures of life.
Unhappily, Belgium does not give place in any way to Spain or
Italy, in puerile, foolish superstition. There you may see the mul-
titude, on certain days, hurrying to make the rounds of a pond
upon their knees, near to which is a chapel, which, according to
tradition, has been built by angels.
In another place (again on their knees) they use a pavement of
marble, making the rounds of an altar, on which is placed a box
containing the spindle and thread of the Virgin Mary. In another
district is a town where pilgrims come in thousands to be healed
by telling their rosaries before a black statue of the Virgin, the
miraculous power of which is such, that they have never been able
exactly to count the number of bullets she received in her apron
during a battle. The renown of this image has existed several
centuries.
We could present hundreds of similar examples of credulity and
SPIRIT AND PROSPECTS OF POPERY.
357
superstition. It will be sufficient to state, that there is scarcely
a parish where there is not some saint who, on a given day, will
accomplish pretended miracles, when hundreds of devotees present
themselves at his feet, and make their offerings. Out of one of the
gates of Brussels there is a St Guidon, the patron of horses; to
honour him, and for the good of the race of horses, thousands of
peasants come on horseback to receive a blessing on the saint's
day. His relics are passed in front of the horses, which are ranged
around the court of the church.
There are other saints for the other animals, and for the prospe-
rity of agriculture, &c., but the worship of the Virgin exceeds all
the rest. A friend, living in the country, wrote a few days since,
"The worship of the Virgin greatly extends itself, and pursues its
onward march; in the towns and in the country the Virgin is all.
She is Venus, the Minerva, the Queen of Gods. Exquisite flowers,
statues of great price, crowns loaded with precious stones, are given
to ornament the altars dedicated to her service." But on entering
into details we should only repeat what may be said of all countries
where Papism exercises its influence freely. It may, however, be
mentioned, that the nobility, the magistrates, the court, and even
the king (though Protestant), were present at a grand ceremony
which took place at Brussels, attended with much pomp, where a
crown of gold, enriched with precious stones of the value of 35,000
francs (£1400 sterling), raised by subscription in one of the poorest
parishes in the city, was placed on the head of the Virgin. Some
persons said, in jest, that the infant Jesus wept much, because
they had given his mother a crown handsomer than his. When
this report became known, it was proposed to subscribe for a new
crown for the infant, but they could not find purses ready to open
for the purpose.
Devotion to the Virgin is considered so much the duty of Ro-
manists, that they cannot die in peace, if they do not commend
their souls to her. We had lately a striking instance of this fact,
in the case of a young woman dangerously ill, who, after having
confessed and received extreme unction as a good Catholic, began
to feel her sins, and to fear the punishment of them. Some pious
relations who were with her, spoke of free salvation through the
alone mediation of Jesus Christ. She clung to this sure anchor of
hope, and found peace, and died in the faith of the gospel. The
priest, who visited her daily, became alarmed for the safety of his
penitent, when he found she had ceased to call on Mary, and
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BELGIUM.
entreated her, even after she was unable to open her lips to tell
him that Jesus was her only trust, saying, "My good C., pray,
pray to the Virgin, who alone can help you."
Avarice and simony still characterise the Romish worship. It
is a long time since it was written, Omnia Romæ veneunt. It is
the case now in Belgium, for all that relates to the ceremonies of
the religion of Rome. They are a powerful means by which the
clergy may obtain money, and they use them with much skill.
Thus, a parish rector, whose salary from the State amounts to
2000 francs, obtains at least 10,000 from what is termed the
casuel, that is to say, the emoluments obtained by performing
certain ceremonies and offices, masses for the dead, &c. The
bishop also quadruples his revenue by the tax which he levies on
all who require his services. Even the offices which, according
to the discipline of Romanism, should be free, are not performed
without some offering-if not in money, at least in wax tapers.
What loses all character of spirituality to the services of this
church and its worship, is the introduction of worldly elements,
well known as such, to assist in their performance. For instance,
actors are excommunicated by the discipline of Rome, and are
denied Christian burial; yet they are employed to sing in the
services, and quite recently the following article appeared in a
Brussels newspaper:-" Yesterday, Mons. Carlo, the ex-tenor of
the Theatre Royal, sang in the high mass performed in the Church
of Notre Dame du Riches-claires. He also sang an ave-maria
during evening prayers. All the worshippers admired his charm-
ing voice." The greater brilliancy the priests display in their
ceremonies, the more they are applauded. The following appeared
lately in the Peuple Belge:-"The procession of the Church of
Notre Dame de la Chapelle took place this day, and made its
usual tour, with all the pomp to which M. le Curé Wallant has
accustomed us."
III. THE DISCIPLINE OF THE ROMAN CATHOLIC CHURCH IN BELGIUM.
This may be characterised as in all other countries which are
under its dominion. Great indulgence for the sinner who con-
forms to the rules of the Church, even while continuing in his
evil ways; and great severity and anathema against all, no matter
how pious they may be, or how blameless soever their lives, who
do not submit themselves to its authority. According to its
SPIRIT AND PROSPECTS OF POPERY.
359
discipline, a swearer, a libertine, a drunkard, or a dishonest man,
may remain such, and yet go regularly to the communion, after
having confessed and received absolution. He may continue the
same sort of life from year to year, and will be always received
and absolved when he has submitted to the penance imposed
on him. But if a man of a serious turn of mind, correct and
peaceful in conduct, has a Bible in his house, and seeks spiritual
food from its sacred pages, he will be repulsed from the con-
fessional and treated as an evil-doer. It is the same system
which prevails in all parts of the discipline. You may work and
transact mercantile affairs on the Sabbath, and yet be a good
Catholic; but if you eat meat on Friday, you are in a mortal
sin. The Romish discipline has not done anything for the
development of Christian life; it may even be said that it has
given a wrong direction to piety. That from time to time the
confessional has been a means of preventing crimes from being
committed, and of making restitution for some wrongs done, we do
not pretend to deny. There have been some examples published
in the newspapers of the day, lately. But that it tends to make
known to men their natural misery, and the corruption of their
hearts-that it enlightens them as to the existence of sin, of its
nature and consequences, we never can admit. Dissipation and
worldliness, pride and self-righteousness, are known to exist quite
as much in places where the people go regularly to confession, as
in those where they neglect it altogether. This discipline is
tainted here, as in all other Catholic countries, with the awful
defect of giving a preference to the rich and great ones of the
earth; for such, it may truly be said, that according to Popery
there is composition to be made with heaven.
"Il est avec le ciel des accommodemens."
Any one belonging to the upper classes of society, if he lives
according to the rules of the Church, is sure to obtain, at the end
of his life, a plenary indulgence. And if he has not, some of his
relatives and friends will take advantage of the time when laid on
a bed of sickness, and he is perhaps almost unconscious, to send
for a priest who administers the rites of the Church, and no one
entertains any doubt or anxiety as to his future state. Death
soon follows. There is a pompous ceremony performed by a
number of priests, who, in full costume, follow his body to the
grave. Abundant sprinklings of holy water, and masses liberally
* Molière.
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BELGIUM.
paid, assure the family that the member whose loss they mourn
has only just to cross purgatory, and then enter into heaven.
But if a poor man dies, whose illness has exhausted all his
resources, having no means of paying a priest, he is buried like an
heretic or an excommunicate. For him there are no particular
prayers, no holy water, no masses. His friends only, poor like
himself, follow his remains.
The discipline of the Church of Rome is tainted with the same
evil as her worship-simony; and on this point, as on all others,
Popery should be called a "religion of money," and this name
will remain to her. As to the discipline of the clergy amongst its
members, we find great strictness to maintain (at least outwardly)
the same belief and uniformity. And in all other matters that
do not interest directly the authority and supremacy of Rome,
great liberty; and no concern for their spiritual state, so long
as they say their Breviary, sing the mass, and give no cause
of complaint as to their outward conduct in public. Any
disobedience of an inferior towards his superior in this hierarchy,
of which the steps are so numerous, is immediately followed by
deprivation, or the offender must put himself entirely at the
mercy of the bishop, and do whatever he may please to order.
It has occurred more than once that the curés and vicaires being
paid by the State, have tried, by applying to the ministry and the
chambers, to get relief in case of unjust deprivation; but it has
always been replied to them, that, according to the constitution,
the State had no right to interfere in ecclesiastical affairs. When
it is known, as an action recently tried has proved to be the
case, that not only thousands of curés, priests, deacons, and
sub-deacons, are nominated by, and are under the immediate
control of, the bishops, but that the clerks are also chosen or
approved of by them, we may estimate the number of persons
under the direct jurisdiction of six bishops in Belgium, at nearly
ten thousand. The clergy have the option, it is true, of giving
up the profession, and, so to speak, un-priest themselves, and
try some other means of gaining a subsistence; they may marry,
but the malediction laid on a man in these circumstances follows
him everywhere, and creates such want of confidence and
repulsion, that even liberal and independent people do not
like to employ him, or give him any assistance. Such a position
is infinitely worse than that of a stranger without relations or
friends, or that of an ordinary beggar.
SPIRIT AND PROSPECTS OF POPERY.
361
From the knowledge we have acquired of the disposition of
the inferior clergy, it may be safely asserted, that a considerable
number of them in Belgium would immediately separate from
Rome, if they could be assured the means of getting bread, be
it in the most humble manner. In default of this, though
perhaps infidels or deists, they continue to discharge their func-
tions, as being the only calling they can exercise. It would
require strong Christian conviction to enable them to renounce
all, and sacrifice their temporal interests; but such a conviction
is rarely met with amongst a clergy who occupy all their time
in the routine of the Breviary, and in discharge of offices foreign
or opposed to the Word of God. This discipline is so opposite
to what the Scriptures prescribe, that in the official relations
of the clergy there is not a word which indicates the fraternity
and spiritual union of the members of the body of Christ. Their
style (of which we have proof in a correspondence now before
us, between a vicaire and several of his superiors) is exactly
the same as that in use in the office of a civil administration.
It may have some regard for politeness; but never appears
to be the language of brethren, who entertained some different
views, and were endeavouring, with the Bible in their hands,
to overcome them, and who respected and loved each other in
Jesus Christ notwithstanding. Nothing in the letters of these
gentlemen recalls to our mind the language of Paul to Timothy
or Titus. It is only common civility, where threats or anathemas
do not give another character to the style. The same may be
said of the correspondence of the clergy with the laity, and the
members of government. You never can recognise that it is
men who profess the same religion, or that are united by any
spiritual bonds. It is rather as if one power was treating
with another. This leads us to speak of the spirit in which
the relations between the clergy and the civil authorities are
carried on.
IV. POPERY IN ITS RELATIONS WITH THE GOVERNMENT.
It was by the alliance of the priesthood with the liberal party
in 1830, that they succeeded in overthrowing a government,
the only fault of which, in their eyes, was its being Protestant.
They would not hesitate to repeat this revolution now; it is
their work. Thus they have again sanctioned and consecrated
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revolt, when it advances the interests of Popery. A striking
lesson this to those governments who think they can strengthen
their power by means of the Romish clergy; they may be assured
that this alliance of the throne with the altar will be broken
(violently, perhaps) on the day when the former attempts to
curtail or limit the power of the ministers of the latter; and the
divine right of kings will be no more respected by the Romish
clergy than by revolutionists of the very lowest grade.
In Belgium, the Roman Catholics amount in number to nearly
five millions, and the dissenters from that communion to a few
thousands only. The clergy flattered themselves that, after
the revolution, they should rule unrestrained, and that the people
would allow themselves to be brought entirely under their
dominion; therefore they did not hesitate to subscribe to the
articles of the constitution relative to religion, though they
were extremely liberal; we will give a transcript of them.
"Freedom of religious worship, and the public exercise of it, is guaranteed.
If any disturbance should be made in using this privilege, it will be re-
pressed.
“No one shall be compelled, in any way whatever, to take part in any reli-
gious ceremonies, or to observe the days set apart for such purposes.
"The State has no right to interfere in the nomination or installation of
ministers of religion, nor to prevent them corresponding with their superiors,
and publishing their acts. In this last case, they incur the ordinary respon-
sibilities of the press and of publication.
"The salaries of the ministers of religion are at the charge of the State,
and will form part of the annual budget.
"The Belgians have the right to form societies, and this privilege shall not
be subject to any preventive measures.
That the clergy, who had given either a voluntary or a forced
assent to these provisions, have been much disappointed in their
expectations, none can doubt; for Protestantism, which they
thought had died with the fall of the Dutch dynasty, took advan-
tage of the liberty insured by the constitution, to propagate its
doctrines, to form various religious societies, and colport the Holy
Scriptures, and succeeded, by the blessing of the Lord, in spread-
ing abroad the vital doctrines of Christianity; and about twenty
new churches have sprung up in Belgium, principally composed of
pious proselytes from Popery. The liberal party, though Papists,
became united in strenuous opposition to ultramontane principles,
as long as the liberal and clerical parties were not clearly defined,
and neither had expressly stated their views. Union was main-
tained, though with mutual suspicion. Various differences, how-
SPIRIT AND PROSPECTS OF POPERY.
363
ever, quickly took place, conflicts ensued, and now the allies of
1830 are at open hostilities.
Trials had frequently been made in the Chambers, in order to
ascertain to which of these parties power should belong; it ended
by the liberals being conquerors. The clergy saw with grief and
indignation that temporal power and influence had left them, and
could not hide their discontent; but, sooner than abandon the
field of battle, they entered upon a struggle with the Government,
of which no one could foresee the result, or calculate the conse-
quences. It was on the ground of public instruction, the educa-
tion given at the expense of the State, that the clergy exhibited
a spirit of the most deplorable intolerance and exclusiveness.
Some years before, under a mixed ministry, a law regarding ele-
mentary schools was voted, which was extremely favourable to
clerical domination. Every school which was supported, either in
whole or in part, by the State or the commune, was compelled to
have the religious instruction given by a priest. It was entirely
confided to him; but if he, from some motive known only to him-
self, refused to come to the school, and the bishop did not send
another priest to replace him, the school immediately ceased to be
communal, and became simply a private institution, and had no
longer any claim to the subsidy allowed from the public purse; and
the bishop had no account to render of his determination to any
How little soever the ecclesiastic might be dissatisfied with
the choice of books, or with the professors, or should he find he
cannot govern the school according to his own will absolutely, he
could close the establishment, and there were no means of obtain-
ing any
redress. Having obtained such success, the clergy flattered
themselves that they should obtain the same advantages in the law
regulating the "Enseignment Moyen," or second stage of educa-
tion. But strong clamour and numerous objections having been
made against the intolerance of the law voted, the liberal ministry
in power since 1847 were led to propose a measure, of a less
objectionable character, on secondary education. They proceeded,
nevertheless, very slowly, and during the discussion of the bill
they admitted all the amendments consistent with the maintenance
of religious liberty and the independence of the State. But the
blow was struck, the law was voted, against all the clamour of the
clerical party, and the protestations of all the bishops and the court
of Rome. It provided that the priests should still be called upon
to give religious instruction, but their retirement should not in any
one.
364
BELGIUM.
way cause the suppression of the school. The ministry deferred
putting the law in force for some time, in the hope that, when the
excitement of party feeling had passed away, the clergy would
avail themselves of the advantage of being the official religious
teachers in the schools. But this did not satisfy them, they refused
it, and again protested; and in a correspondence between the
Minister of the Interior and the Archbishop-the organ of the
whole episcopate of Belgium—the objections of Popery against
the new law are formally stated. We will mention the principal.
1. The clergy reject being called, as any favour; they claim the
right to enter the schools. They are the spiritual authority, and,
as such, command; they do not receive their mission from the
State-this is to be clearly understood.
2. The introducing dissenting or Protestant ministers into the
colleges, to teach the pupils of that faith, violates the principles of
Romanism, and, consequently, is contrary to its liberty.
3. No guarantee is given as to the choice of books, or professors,
so that the instruction may be homogeneous in all its branches.
4. They will not submit to the rule, that if the priest should
retire, from some particular reason, known only to himself, the
religious instruction should be given by a layman.
The clergy do not acknowledge themselves in possession of reli-
gious liberty, until they can interfere with the educational esta-
blishments by virtue of their own authority, expelling from them
the dissenting ministers, and receiving guarantees that professors
and books shall be chosen according to their views. If they fail in
obtaining their demands, they exclaim against the violation of
liberty of worship, and the intolerance of the Government. The
clamours they have succeeded in raising have already produced a
certain effect upon timid consciences, but their accusations have
lately become doubly violent, on account of the approbation ex-
pressed by the Chamber of Representatives with the conduct of
the Minister of the Interior, regarding the clergy, and his corre-
spondence with the bishop.
To this intolerance in principle, and these tendencies towards
the usurpation of power, Roman Catholicism in Belgium adds, as
often as it is able to do so, persecution, open and cruel. We
could fill pages in relating the repeated attacks instigated by the
clergy, during the last fifteen years, against the colporteurs, the
schoolmasters, and the evangelists; but, in the majority of in-
stances, the civil power has interfered for the protection of the
SPIRIT AND PROSPECTS OF POPERY.
365
victims. These attacks are now becoming less frequent, and the
principles of religious liberty are beginning to be understood, as
well as the right of the dissenting ministers to exercise to the full
their work of evangelisation. Instead of recording these scenes of
persecution, we prefer quoting the words of one of the clergy, who
at present enjoys much consideration in the Romish Church.
M. Malou, Bishop of Bruges, before his elevation to the episcopal
dignity, spoke in the following terms of William Tyndal, in the
work already quoted on the reading of the Bible in the vulgar
tongue :-"Obliged to leave his country, in which the heretics
(the Protestants of the sixteenth century) were most vigilantly
pursued, he took refuge in Belgium, where the Spanish laws were
not very indulgent to men suspected of heresy. He was burnt
alive as a heretic at Vilcorde.—(Page 178.)
This punishment is termed a want of indulgence, and there is
not one word from the pen of the bishop condemnatory of the
murder. What does it, on the contrary, stigmatise as intolerance?
It is the resolution of the British and Foreign Bible Society to
withhold the apocryphal books from their editions of the Bible.
Three pages after that in which Tyndal is mentioned, M. Malou
terms the measures of the Bible Committee little tolerant, and
adds, a little further on, "The rigour of the Bible Society cannot
be softened.“
He also manifests his persecuting spirit in recording the tragic
end of Cyrille Lucar, Patriarch of Constantinople. This dignitary
had adopted some of the Reformed opinions, and committed what,
in the sight of Popery, was the immense crime of translating the
Bible into the vulgar tongue. "This publication was the cause of
some troubles, and," coldly adds the new Bishop of Bruges, "the
Grand Turk had him strangled, in order to stifle his intrigues."
Further on, M. Malou considers the Grand Turk as the instrument
of Providence for the infliction of a just punishment, and com-
mences a fresh paragraph with the cruelly emphatic words-
"But Cyrille, before suffering this just punishment of his apostasy,
&c. Although the sympathy of Belgian priests towards the
Greek Church has not been very lively hitherto, it would doubtless
be soon awakened were the clergy and the people of this commu-
nion brutally to oppose the dissemination of the Holy Scriptures
by the evangelical missionaries. "The people of Syra,” writes the
same author, "attacked the house of Mrs Leeves, and the Protes-
tant establishments of the island. The missionary was obliged to
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BELGIUM.
call in the assistance of the authorities, but so strong was public
animosity, that the troops took part with the people, instead of re-
pulsing them."—-(Page 270).
Not a word of sympathy is expressed for the victims of so cul-
pable a violence, and not a word of blame against the people, nor
the military forces, which, instead of obeying their leaders, joinėd
the rioters. All is well in the eyes of Rome, when a tumult is
excited and outrages are committed for the purpose of destroying
the Holy Scriptures, and maltreating the missionaries who trans-
late and distribute them. "The end justifies the means," is
Rome's old maxim. But we have not yet come to the end of the
bishop's pages on this subject. "The same scenes," says he,
were repeated in most of the towns of Greece. A
A young Greek
perished at Para for having brought a Protestant Bible there.
More Bibles were burnt in the isle of Tina, perhaps, than at Syra,"
&c. "In a word, the biblical colportage in modern Greece meets
with all the obstacles it has been accustomed to encounter in Catholic
countries.”—(Page 270).
66
We confine ourselves to the record of this avowal. It is, indeed,
excellent on the part of a bishop to reveal what the Romish clergy
would do in Belgium, a Roman Catholic country, if the Govern-
ment allowed them the power, and put the gendarmes at their
disposal. We know, by the persecutions practised in Greece,
what would be the obstacles raised in our way.
The work of M. Malou possesses an official character. It is ap-
proved by the Archbishop of Malines, its author is one of the
highest dignitaries of the Church, and his colleagues in Belgium
and France eagerly joined him last year at Bruges, for the purpose
of celebrating with the greatest splendour the festival of the Pre-
cious Blood.
It is on account of this spirit of intolerant and cruel usurpation
that many men, while composing the Catholic party in Belgium,
and outwardly professing Romanism, are leagued against the
maxims and the influence of the clergy, being persuaded that, were
the spirit of Popery to prevail, the civil and religious liberty of
their country would perish at once. We meet, indeed, with the
following words in one of the liberal papers, concerning a motion
of the Chamber of Representatives: "It signifies that there is in
Belgium a compact, united majority, which has inscribed the
principle of religious instruction among the laws of the State, but
which is decided to repel every pretension tending to invest the
clergy with unconstitutional power.”—(Politique, 23d July, 1851.)
SPIRIT AND PROSPECTS OF POPERY.
367
PART II-THE OPERATIONS OF POPERY IN BELGIUM.
In order exclusively to dominate over the conscience, and to
obtain political influence and wealth, Popery particularly employs
-1. The religious orders; 2. Schools; 3. Festivals and cere-
monies; 4. The press; and, 5. The last testaments of the dying.
I. THE RELIGIOUS ORDERS.
Almost all the denominations among the religious orders are
found in Belgium:-Capuchins, Barefooted Carmelites, Trappists,
and especially Jesuits, also known under the names of Redemp-
torists and Liguorists. Some devote themselves to education,
some to preaching, some to the care of the hospitals and prisons,
and some to a contemplative life. They live in convents, cloisters,
or otherwise, and both sexes have their establishments.
According to the yearly register of the clergy, there are about
600 institutions of this kind; 450 for women, and 200 for men.
Reckoning twenty persons to each convent, which is rather under
than above the real number, we find 13,000 individuals of both
sexes, in the prime of life, who form the regular support of Popery,
and are its sworn militia. Adding to these about 6000 secular
priests, we find nearly 20,000 ecclesiastics, or persons of both sexes,
devoted to a religious life, without reckoning the clerks, beadles,
choristers, sextons, &c., devoted, in virtue of their position or their
salary, to the propagation and the defence of the "mystery of ini-
quity," in a kingdom numbering 4,500,000 inhabitants. One can
imagine what power of action such a militia must have, under the
government of five bishops and an archbishop, who servilely re-
ceive their word of order from Rome.
To all this power must be added that of the fraternities or asso-
ciations formed among the laity, adults, and children of both sexes;
associations of the Rosary, the Sacred Heart, the Good Death, St
Vincent, &c.
One may number by thousands and tens of thousands the mem-
bers of these associations, who engage themselves to recitations of
prayers, mortifications, subscriptions, and the payment of a certain
number of masses.
In the presence of such a force, it is rather a matter of wonder
that Catholicism does not bind the country hand and foot beneath
the yoke of Rome, than that it maintains its empire in Belgium.
368
BELGIUM.
II. SCHOOLS.
Since Popery has been made ashamed of the state of ignorance
in which it kept the populations under its domination, it has begun
to occupy itself generally with the subject of education. The in-
stinct of self-preservation has caused it to discover that men's
minds are beginning to be enlightened, and that unless it constitute
itself their instructor, they will escape from its influence altogether.
Since this period, it has directed all its attention to the subject,
particularly in France and Belgium. Little anxious to impart
elementary instruction to the youth of Spain and Italy, it is ardently
desirous that the schools of this kingdom, and of the central Euro-
pean countries, should be placed under its care and directed by its
ministers.
By negotiations skilfully conducted it has obtained the right of
installing itself into all the primary schools supported by State
funds. There is, therefore, not one commune in which the priest
does not possess the right of inspecting and of giving religious in-
struction in the public school.
In addition to this, the Romish clergy have employed the asso-
ciation or order of the Christian Doctrine, to multiply its schools
in all the towns, and even in the most obscure hamlets, but more
particularly in those localities where evangelical chapels and
schools have been opened.
After having made sure of the religious direction of the com-
munal school, they have intermeddled with that class of establish-
ments which appeared to them to be still more or less under
lay influence, and the brethren of the Christian Doctrine, commonly
called Little Brethren, or Illiterate Brethren, as well as the nuns
or béguines, have been imposed upon the parents at the confessional,
as the teachers of their children.
The liberty of worship and instruction that prevails in Belgium,
undoubtedly permits any one to open an educational establishment
side by side with the school of the parish, and that of the clergy,
but the maintenance of such schools has usually been found im-
possible. The parents may send their children almost gratuitously
to the other schools, where they receive the instruction adapted to
their age, and are prepared for their first communion-a ceremony
which Romanism and the custom of the country have consecrated
as indispensable. In a private school, on the contrary, a monthly
equivalent must be paid; and as these are ill regarded by the
clergy, the young people who frequent them are exposed to expul-
SPIRIT AND PROSPECTS OF POPERY.
369
sion from the catechism class, and to rejection at the first com-
munion.
On the one hand is a teacher, clever, perhaps, but poor and iso-
lated; on the other, a compact mass of ecclesiastics, supported by
all the prejudices of a superstitious and false religion. The victory
of the latter is not doubtful; and, therefore, not only is the forma-
tion of primary schools, in which the parents are obliged to pay, a
thing almost impossible in Belgium, but those that still exist are
gradually disappearing.
The small number of establishments of this nature yet to be
found, only preserve their existence by means of submission to the
clergy, and by seeking in every way their protection and support.
We have more than once seen honourable teachers weep at witness-
ing their schoolrooms emptied of pupils, who have gone to fill
those of the Little Brethren, or the Nuns. And more than once
we have seen them burst forth into bitter complaints, and shudder
with indignation at the humiliations, and even the oppressions to
which the clergy subjected them, and to which they were obliged
to submit, in order to avoid being deprived of the only means they
had of gaining their bread. The only competition dreaded by the
elergy at present is that of the evangelical free schools. Now it
is remarkable that these are everywhere well attended, even by
children whose parents have not yet abandoned Romanism. The
efforts of the clergy are in vain, they cannot disperse the pupils.
For secondary instruction, Popery has founded establishments
in allt he towns, and, by means of a convention with some of the
communes, has even succeeded in causing some of its colleges to be
adopted and supported as public institutions, while reserving the
entire direction of them to itself.
The new law regarding secondary instruction has caused this
state of things to cease. But, even although this new law has
opened the doors of the colleges and the schools for secondary edu-
cation to the priests, these gentlemen cannot restrain their anger at
being excluded from absolute authority. Rome desires an un-
divided sway. No idea of this can be formed without reading the
Memorial on Public Instruction, by Mr Van Bommel, Bishop
of Liège, dedicated to the Queen in 1846. It is impossible to pre-
sent with greater crudity these pretensions of Belgian Catholicism
to the exclusive care of the youthful population, in the name of
liberty of worship.
The clergy have also their large and small seminaries paid by
2 A
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BELGIUM.
Government, which, however, possesses no right of inspection or
surveillance. But an institution remarkable in its nature, and,
perhaps, unique on the Continent, is the University of Louvain.
Free in its operations, because wholly unsupported by the State,
and only receiving the subsidies of the town, and the use of the
halls and buildings necessary for the purposes of study, and for the
residence of the professors, it is solely under the direction of the
Archbishop of Malines and the Court of Rome, and is only sup-
ported by the gifts and subscriptions of the faithful.
This novel kind of institution takes its date from the years suc-
ceeding the Belgian revolution of 1830. Its origin is owing to the
distrust entertained by the clergy regarding the two State Univer-
sities, Liège and Ghent. Here, again, Rome will have all or no-
thing; and to be a good Catholic, parents must send their sons to
study rhetoric, law, medicine, and chemistry, under the reverend
fathers at Louvain. In order to rival the public and private insti-
tutions for classical instruction, the Jesuits have also founded a
college at Brussels, which, of modern date, and already very spa-
cious, becomes from year to year too small, and requires additional
buildings. A magnificent edifice is now being erected there, which
will admit of the chapel being converted into new halls of study.
In order to judge of the spirit which directs the education
imparted, it is sufficient to say, that the Rev. Father Boone, the
furious opponent of the reading of the Scriptures in the vulgar
tongue, has been the director for many years, and has caused the
institution to prosper.
There is, indeed, cause for the tears of Jeremiah to flow, when
so many men calling themselves the priests and prophets of the
Lord usurp authority over almost the entire youthful population
of a country, in order to draw it to the feet of their altars, which
Baal might well claim as his own.
III. THE FESTIVALS OF POPERY.
These are powerful and efficacious means of retaining the people
within the pale of the Romish Church.
In the first place, because they are always associated with the
pleasures and diversions of the times, as we have already seen.
For this reason many unbelievers, and persons indifferent to reli-
gion, use the following language:-"The wind of human opinion
is not in favour of Protestantism. The doctrines of Calvin are
SPIRIT AND PROSPECTS OF POPERY.
371
severe; they are not human. I have seen the English at home; I
have a horror of their Sunday; their prejudices against the theatre
are ridiculous; and their narrow spirit does not understand life
aright. No, never do I wish my country to become Protestant;
I should dread it as a misfortune. We like our festivals, our fairs,
and the joy that follows our public solemnities."
Secondly, The pomp of the Romish worship, which the clergy
are ever striving to augment, retains many of its followers within
the Church, as well as procuring for it new adherents.
money
In vain we cry out to this people, "Wherefore do ye spend
for that which is not bread, and your labour for that which
satisfieth not?" They would rather be deprived of bread than of
these theatrical festivals, where they see brilliant costumes, and
hear harmonious voices mingling with the strains of the organ and
a thousand instruments. The processions enchant them above all
things. They can follow the shrine of their patron saint, display
the consecrated banner, and carry it in triumph amid the sound of
melodious music, and a band of girls elegantly attired. Now, will
not an unregenerate heart prefer these almost magic spectacles to
the calm and severe tone of the evangelical worship, where only
the voice of prayer and the exposition of the Scriptures are to be
heard? Rome reigns as heretofore, by giving plays and bread. Yes,
bread-for that is the third advantage of its festivals; they retain
within the pale of Popery all those who directly or indirectly gain
money by the preparation or the execution of the Romish worship.
One cannot take in the whole extent of this means of influence
and action upon the people. Besides those persons who are directly
receiving payment, and they are very numerous, almost every art
and trade is called in to assist in the performance of the Romish
worship. It is a religion, we have often been told, which gives the
workman bread; it furnishes him with bread.
IV. THE PAPAL PRESS IN BELGIUM.
This means of action, the Romish Church undoubtedly fails not
to employ; but, considering the number of the clergy, convents,
and fraternities, and the millions of Catholics who inhabit this
country, there are few journals, periodical papers, tracts, and pam-
phlets published and circulated by the Romish clergy. We may
affirm, that, proportionably speaking, the religious press is ten
times more active in England than in Belgium. The few thousands
372
BELGIUM.
of Protestants inhabiting Belgium have almost as many journals
and fugitive publications devoted to the defence and exposition of
their principles, as the four millions of Catholics.
In some of their periodical papers, and, amongst others, the
Catholic Review, published at Louvain, serious articles bearing the
stamp of erudition appear, from time to time, upon patristic
archæology and the canon law; but scarcely any upon the
hermeneutical and exegetical study of the Holy Scriptures. As
to the preaching of the doctrines essential to salvation, it can
hardly be said to exist. The eloquence of the pulpit is regarded
superficially, importance being attached to the form of the dis-
course, and the more or less skilful use of the writings of the
fathers, rather than to the exact and full development of the words
of Scripture chosen for the text.
Among the publications of the Roman Catholic press, there is
not one journal to be found which is solely devoted to subjects of
Christian meditation and edification; not one journal, such as the
Glaneur and the Chrétien Belge, in this country; Temoin de la V-
rité, in France; and the Feuille Religieuse, in Switzerland. This
deficiency is attributable to the fact, that none but the priests and
their most zealous adherents subscribe to the religious papers.
The writer of this statement does not, indeed, remember, during
the twelve years of his residence in Belgium, to have seen, in
the house of an artizan or agriculturist, a single periodical paper
devoted to the subject of edification, and edited by the Romish
clergy.
The entire library of persons in this grade of life is limited to a
few books of devotion. The higher class possesses, in addition,
works belonging to religious literature, such as the immortal
writings of Bossuet, Fénélon, and Pascal; but it is rather for the
sake of the style than the subjects treated of, that they occupy a place
upon the shelves of the library. In general, religious works are
not read.
A glance at the following statement will afford conviction of the
sterility of the Belgian press in matters purely religious.
We extract, for the months of March, April, and June, the criti-
cal notices of books from the two most important monthly journals
published in this kingdom, the Catholic Review of Louvain, and
the Historical Journal of Liège.
A single original and indigenous work is noticed, bearing a cha-
racter of scientific study. It is the second volume of Belin's Com-
SPIRIT AND PROSPECTS OF POPERY.
373
72
mentary on the Acts of the Apostles, published at Louvain, 1851.
This is followed by a little treatise on Confession, and a few
works for the use of the Societies of the Precious Blood and the
Immaculate Conception. All the rest, consisting only of some
translations or reprints, is either of a foreign origin, or has no
direct connexion with religion. The institution of religious Catho-
lic libraries is also a thing almost unknown in Belgium. There
is one at Brussels, and they may, perhaps, exist in a few of the
principal towns, but they bear no proportion either to the amount
or the wants of the population. It is by means of images and cere-
monies that the clergy desire to instil instruction and morality.
For this purpose they address the senses and not the understand-
ing; they speak to the eyes of the body, but nothing is said to the
conscience. They agitate the religious sentiment, but neither
enlighten nor direct it.
The Catholic political press, on the contrary, is very active. It
sends forth large daily papers in the capital, and numerous small
journals in the provinces, at a low price, and edited in the same
spirit. The style of all is exceedingly uniform, the clergy con-
tinually reiterating their complaints against the incredulity and
impiety of the age, or against the intolerance of the Government,
because it will not permit Popery to usurp the public administra-
tion, to assume the direction of all education, and reduce the dis-
senters to silence and inaction.
The concordat of Spain with the Pope, on the contrary, would
be highly extolled-the concordat already mentioned as implying
the most absolute interdiction of any other worship but Romanism.
They declaim against the intolerance of England in refusing
their ecclesiastical titles to the Romanist bishops, while they openly
justify the persecutions which have been recently perpetrated in
Otaheite, at Rome, and at Florence.
These politico-papist or ultramontane journals are supported by
certain members of the Chamber of Representatives, who are the
blind partisans of the Popedom. But these gentlemen, with a few
honourable exceptions, are scarcely remarkable for anything besides
their unjust and violent tirades against everything that does not
belong to their party; and, for want of solid arguments, they
abandon themselves to the most absurd extravagances. Accord-
ingly, one may say that the influence exercised by the speeches of
the ultramontane members of our Parliament is almost null; and
the system of tactics which they have followed for some years past
374
BELGIUM.
is by no means calculated to gain them the favour of a just and
enlightened public. But this is somewhat deviating from the plan
of my reflections.
V. MONEY OBTAINED AND EMPLOYED BY ROME IN BELGIUM.
We have already remarked that the pompous and splendid wor-
ship of Rome entails considerable expenses. This procures for the
clergy a direct means of action over a numerous class, that lives
almost entirely by the work which it performs for purposes of
worship. Taking the musicians, painters, sculptors, and decorators,
down to the owners and letters of chairs, the number of those is
immense whose daily bread depends almost exclusively on the
good pleasure of the priests. But, to supply these enormous
expenses, proportionate resources are necessary. And that is not
all. To the expenses of worship, we must add the maintenance of
the monks and nuns who inhabit the convents. Then the cost of
erecting no small number of churches and chapels, built without
the aid of the State. One never sees the regular or secular clergy
stopped in their undertakings by the want of money. Here, in full
view, the Jesuits are adding a magnificent cupola to their college;
and, in another part of the city, they have hired a church, of which,
according to report, the rent is 40,000 francs a year.
Even while the law of the country forbids the existence of mort-
main in favour of religious establishments which are not acknow-
ledged and adopted by the State, they are continually acquiring
houses and lands; and even the "fabriques" of churches under
the surveillance of the Government have found the means of pos-
sessing vast properties, over and above what is known to the civil
power. To give an idea of the wealth of these "fabriques," we
will cite what has been declared in the communal council of Brus-
sels. The "fabrique" of St Catherine has offered 100,000 francs
towards the building of a new church, as well as to give up the
ground and materials of the old one.
Then the bishops, curés, and vicaires, double and triple, and
sometimes quadruple, the moderate but sufficient stipend which
they receive from the government; as the Archbishop of Malines,
whose stipend is fixed at 21,000 francs; the bishops, 14,000
francs; the curés, first class, 2047 francs, second class, 1365
francs; the vicaires, 787 francs.
* The fabrique of a church is a sort of trust or committee, whose business
it is to partition the funds received, in a regular proportion, to the priest, the
building, &c.
SPIRIT AND PROSPECTS OF POPERY.
375
If one asks one's self by what means the secular and regular
clergy get possession of so much money, one is compelled to avow
that, in addition to the considerable sums which the voluntary
offerings amount to, and the perquisites, regulated by a fixed
scale, one must look for some other source of revenue; and one
need not seek very long to find it in the shameful transactions
which take place between the confessors and their penitents, and
which result in donations or testamentary legacies.
Let a man who possesses some hundred thousand francs' worth
of property, which has been wrongfully gained, see death
approach, and he will regard as very light the condition which is
imposed upon him of reconciling himself to the Church by the
sacrifice of a few thousand francs. Let the pains of the wretched
man's conscience be a little sharp, and he is happy if, by the gift
of these thousands, he can quietly leave to his natural heirs three-
quarters or two-thirds of his fortune.
It is precisely the same if the dying man, instead of being
dishonest, has been the slave of guilty passions. Donations, or
pious legacies, will be proposed to him to make his peace with
God, with the addition of certain acts of penance and devotion.
Persons of both sexes who, without having to reproach them-
selves with similar offences, have allowed the clergy to become
their masters during their lifetime, particularly if they have no
children, are sure to leave all or a part of their property to some
priest, or to the "fabrique " of some church. Alas! this is what
is seen in every country where Rome has dominion-and Belgium
sees the recurrence of it but too frequently. Quite lately, a lady
of Antwerp, not having any but collateral relations, left all her
property to the sister-in-law of her confessor. These relatives
opposed the alienation of the estate, and the matter is now before
the courts; who, suspecting that the will was made under undue
influence, have caused seals to be placed on the house of the
deceased.
Another method of the same kind by which the clergy used to
enrich themselves, was to get charitable foundations created by
will, and to have themselves named as trustees. Such or such a
priest accordingly became the manager of a considerable estate
without being subjected to regular and sufficient control, while in
the eyes of the public he did not appear to have had any object in
view except the interests of the poor. The abuses on this head
became so crying, that the government stirred about it; and, with
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BELGIUM.
a praiseworthy severity, it now causes all the bequests of this
nature to be handed over to the chest of the "Bureau de Bien-
faisance" of the commune.
In order to continue exclusively in the hands of the clergy the
property acquired by these artifices, the priests in their turn make
their wills in favour of other priests. Only a few days since, the
newspaper recorded the fact that a bishop had left his fortune to a
brother bishop. At other times, the families of ecclesiastics are
the gainers, and, for fear of losing their inheritance, they shew
themselves zealously Catholic. And the cases are frequent where
a curé after thirty years' service, begun in poverty, leaves to his
kindred a hundred thousand francs to share amongst them.
How is it that, in sight of all these facts, the world does not
open its eyes, and see that Popery is in reality, both in its spirit
and in the means which it employs, nothing more or less than the
most artful system for deceiving consciences and gaining honour,
money, and favour; and that it deserves in no respect the name of
religion, and, least of all, the character of being a Christian
Church? When will the nations who have been so long blinded
by it see it in its true colours? It is the answer to this question
which will bring our present task to its termination.
PART III-THE PROSPECTS OF POPERY IN BELGIUM.
Our Lord has told us, "The world loves its own," and the
spirit of Popery being that of the world, this spirit will maintain
its influence so long as men shall love darkness rather than light,
because their deeds are evil.
Besides, the means employed by Popery being such as generally
procure success in the world-namely, reputation, power, numbers,
fortune, added to the influence of a position established by the
support and pay of the State and of long standing-we must
expect, humanly speaking, that the "mystery of iniquity" will
yet display its power for a long time. And if cunning, supersti-
tion, pious frauds, flatteries adroitly directed, and threats judi-
ciously fulminated, ought to give prosperity to a cause, that of
Rome will see its successes multiply.
We shall find a new element of durability and power for
Popery in the character and dispositions of the Belgian people.
The spirit of inquiry and research in matters of religion is null
SPIRIT AND PROSPECTS OF POPERY.
377
in the population, and particularly in the Flemish part of it,
which counts two-thirds of the whole. They can criticise the
clergy, and turn into ridicule the doings and actions of their
curé-they will laugh sometimes at certain ceremonies, and will
perhaps so far emancipate themselves as to deny their belief in
some absurd dogmas-but no one gives himself the trouble to
discover the true road which conducts to heaven.
Amongst the men who are the least under the influence of
Popery, their religion consists, as they express it, in being honest
men; and as to forms, they submit to them, at long intervals, out
of respect to public opinion and for the sake of their families.
How, then, can a religious reformation extend itself amongst a
people, one part of which is bigoted to excess, and the other
indifferent and worldly, but held in the bosom of Romanism by
the power of custom, and, we must add, by that of fear? For,
even in parts where the clergy are not loved, they are feared.
Their rule has been long exclusive and without control, and they
say it may return in full force. Its influence with the rich,
the nobility, the magistracy, and the proprietors of landed property
or of manufacturing establishments, is still great, because it flatters
their tastes and their fancies. Accordingly, every one is afraid, if
the priests are against him, of losing his work, or his custom, or
his inheritance. As regards the poor, the greatest part of the
help which they can hope to receive must reach them by the
agency or with the consent of the clergy. In the towns, the
overseer of the poor is almost always the friend of the curé, and
his right hand; and, in the small towns and villages, the burgo-
master must be a man of great energy if the "Bureau de Bien-
faisance," of which the curé is a member, is not entirely under
the domination of the latter. Also, in the distribution of the public
charities, we see continually the poor and needy, who have left
the Roman communion, deprived of that which, according to the
law, they have a right to receive. It is indeed rarely that claims
of this sort are even listened to.
The rich and the noble, from an idea of self-preservation,
generally ally themselves with the clergy. They think that
without them their influence, their titles, and their property would
be wrested from them. One can scarcely count one in a thousand
of those who belong to this class who has dared to act in
opposition to the priests' party, and who seeks the light of the
gospel.
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BELGIUM.
In the class of the bourgeois, the shopkeepers, the manufac-
turers, and the men of liberal professions, one finds, much more
than elsewhere, a dislike to the doctrines of Rome and opposition
to clericalism. It is also from this class that the party is recruited
which offers the most vigorous resistance to the ultramontanes,
and asserts strongly the independence of the State in relation to
the Church of Rome as well as the rights of religious liberty.
Nevertheless, this party gives us very little reason to hope for a
genuine reformation. Liberal, it is true, in its policy as regards.
the Popedom, and rejoicing in everything that puts an obstacle in
the way of the clergy, it neither has, nor seeks to have, generally
speaking, genuinely Christian convictions. Its delight is in
pleasure, fêtes, the theatres, luxury, and all that development of a
superficial civilisation which multiplies external enjoyments at the
expense of domestic life, economy, and religious habits. To
support its philanthropic designs independently of the clergy, it
will be continually setting on foot new fêtes to be given on
Sundays. So, every time that the disciples of the gospel address
themselves to men known as liberals, and make known their own
opinions and the language of the Word of God on what ought to
be the life of a Christian, they find themselves repulsed with more
animosity than if they had been priests or Jesuits; and they are
forthwith accused of Puritanism, of unreasonableness, and even of
intolerance and a sectarian spirit.
Many, thinking that they would find amongst us a system of
morals which would permit them to live in our religion in a more
unrestrained manner, have very soon withdrawn themselves when
they have known us better.
It appears, besides, that they hold, more than the poor, to their
temporal position; and knowing well that Rome will pardon them
sooner or later, if they return to her bosom, and that public
opinion will support them so long as they have not changed their
religion, and committed the crime, which in the eyes of all honest
people is most grievous, of forsaking the religion of their fathers,
they will not cease to be Roman Catholics. So long as this
almost universal and deep-rooted prejudice against all change of
religion shall continue, the future of Popery will not incur any
serious danger.
It is true there are men, both in the republican party and
amongst the liberals, who do their best to bring about the complete
separation of the Church and State; and others, who think it
SPIRIT AND PROSPECTS OF POPERY.
379
possible, under the influence of democratic institutions, to reform
Catholicism, and make it return to the point where it was in
the seventh century, before Gregory I. assumed the tiara, and
took the title of Universal Bishop. The Pope would then be
nothing more than a president, "primus inter pares;" all abuses
would in like manner disappear, and the superstitions which
the middle ages gave birth to; and the clergy would be subjected
to popular election, like the public functionaries. We have
heard this system set forth by men of talent and study, but we
cannot at all see that such views are becoming popular; and
the thinkers who have adopted them have forgotten that Rome,
which is easy to deal with on questions of morals and politics,
will yield nothing as to the rights of the Pope. For an instant
she will know how to bend her head, in order to let the storm
pass over her; but it will be to lift it up more proudly than ever,
as soon as the times are more favourable to her.
Further, politicians and members of the liberal press scarcely
exhibit any marked favour to Protestantism. Its doctrines seem
to them to belong to an age long past, to be mystical, and to
tend to a morality little in accordance with the state and wants of
society. They have learned, too, that men of influence and
numerous ecclesiastics in England have passed over to Catholic-
ism, which already fills them with distrust.
And, in a political point of view, they do not consider the
Protestant Church as being at all more liberal than the Catholic.
They remark enormous abuses in certain Reformed churches,
and accuse them of being equally intolerant with those that are
under the dominion of the Pope. Ireland is the continual theme
of their charges against the professed liberalism of the Protestants.
Persons of high consideration in Belgian liberalism have told
us very plainly that the Protestant ecclesiastics were not the
friends and defenders of liberty of worship, except in the countries
where they were in the minority, or only while they did not
succeed in getting themselves acknowledged and paid by the
State. The following article from a journal edited at Brussels,
in the liberal interest, will give an idea of the exaggerated
character of the complaints of this party, in its accusations of
intolerance against the Protestants :-
"In England, the Protestants are acting towards the Catholics and the
Jews, in the same manner as, with us, the episcopate would wish to see
the government act towards the Protestants and the Jews. In England,
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BELGIUM.
under the pretext of the supremacy of the Anglican religion, the parliament
is exerting itself in the making of bills to hinder the Pope from conferring
ecclesiastical titles on the bishops; in Belgium, under a similar pretext,
the bishops demand that no state professor may be named without their
approbation; that is to say, in fact, that all professors belonging to other
than the Catholic religion may be excluded from the state instruction, and
so on. In England, the parliament shelters itself behind a law which it
might easily modify, to shut its doors against Mr Lionel Rothschild, and
to drive from its bosom Mr Salomons, because they are Jews: in Belgium,
the bishops demand, against the formal will of the constitution, the right to
hinder pupils from receiving the religious instruction of the ministers of
their own religion, in the colleges of the state, because they are Jews or
Protestants!
"The bishops, above all, considering the evils which the Catholics have
to suffer in England, ought loudly to proclaim the principle of complete
religious liberty, instead of giving themselves up to quibblings, in order
to bring about a change in the carrying out of the wise provisions of our
constitution.”—(Le Politique, July 25, 1851.)
If you join to this cause for the unpopularity of Protestantism,
the fact that Belgium has shaken off the yoke of the Protestant
government of Holland, and has retained a feeling of resentment
against everything belonging to its old masters, you will agree
with us that the Popedom has not the least reason to fear that
it will see the Belgian people turn, in a body, to the Protestant
religion.
Lastly, will the Popish clergy see a reforming movement
proceed from themselves? What we have said of the spirit in
which they are educated-of the practices to which they are
continually addicted-of the influence which they exercise-of
the servitude and absolute dependence under which they are
placed in relation to their rulers, and to the powerful hierarchy
which directs the action of the forces of Rome, as it were, by
one head and one arm gives us reason to doubt whether a
movement of any extent could declare itself amongst the ecclesias-
tics towards a return to the doctrines of the gospel.
Unquestionably, there is in the clerical body, and particularly
amongst the young priests, as well as an ardent and fanatical
party which is devoted to Rome and which favours Jesuitism,
another class which submits impatiently to its servile position.
It would willingly break its chains, but by little and little it
is gained over and brought into subjection. The most refractory
are driven away, or sent to convents to do penance. Very soon,
by far the greatest number of those who have dreamed of changes,
end by being calmed down and resigning themselves to their
SPIRIT AND PROSPECTS OF POPERY.
381
lot. They get accustomed to slavery, and come, at last, from
finding it pleasant to themselves, to persuade their young
brethren to follow their example, and bow the head under the
gilded yoke of the Popedom. To have reason to hope for any reform
of a useful and blessed character, we must have ecclesiastics rich
in evangelical light, and strong in Christian convictions. But
where are the members of the Romish clergy to find these
treasures? It is not in their "offices," which take up a great
part of their time; it is not in each day's compulsory reading
of the Breviary; and still less in their relations with laymen or
ecclesiastics who are strangers to the Word of God.
The absurdity of the dogmas and rites of Romanism will
render them sceptical and indifferent, and will make them cold
deists, who do the work of the priesthood as the only means
of existence within their reach; but, without the work of the
Spirit, and a serious perusal of the Bible, it will never guide them
to saving truth. Accordingly, to whichever side we turn, we
see that, as far as man can judge, the partisans of Rome
may feel the greatest security, and flatter themselves with the
prospect of a long domination over the people of Belgium; and
a few isolated defections of ecclesiastics and laymen do not hinder
them at all from singing their triumph, and from continually
recording in their journals that the confessional has never seen
so many penitents, and that their fêtes and their processions have
never been better attended.
Must one, then, absolutely despair of the future of Belgium, in
a spiritual point of view? By no means.
Popery, being a worldly religion in its spirit and its practice,
bears within itself an unceasing cause of dissolution-like every-
thing else which is of the flesh and of Satan. The lie which is at
its foundation, and which reproduces itself in its different ramifica-
tions, is the ever-gnawing worm which, sooner or later, according
to the Word of God, will bring on its ruin.
Truth must eventually triumph over fraud and cunning; we
have on our side Jesus Christ, the Truth: and the gates of death
shall not prevail against the Church of his people. Now, such
a church exists in Belgium; the Lord has a people and flocks
there. The lamp has been set up, by Him who is the light of the
world, upon the table of many houses. Messengers of good
news are repeating, from hill to hill, the tidings of salvation;
and the Church of Christ is erected amongst us, like a city set on
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BELGIUM.
a lofty mountain, whither all those who, like Lot, have their souls
afflicted on account of the sins of their generation, go to find a
refuge.
Besides the ten Protestant churches with their schools, which
are supported by the government, there are twenty Independent
churches, of which the greater part, with their schools, are in
connexion with the Christian Missionary Church of Belgium.
Although spiritual light and piety are not to be found in the same
degree in each of the congregations spoken of, one may truly
affirm that most of them possess faithful leaders, and count
amongst them pious members more or less numerous.
Nearly one hundred and seventy thousand copies of the Bible
or New Testament have been distributed and sold, as well as
some hundreds of thousands of tracts and of printed writings,
containing sound doctrines of faith. Various institutions, such as
regular meetings for prayer, Sunday-schools, societies for aiding
the cause of missions, and that of the Evangelical Alliance, exist
in Belgium, and hold their ground with a manifest blessing. But
the most important is the Christian Missionary Church of Belgium,
or Evangelical Society. By its past labours, which date from
fourteen years back, as well as by its present efforts, it contributes
powerfully to the propagation of the truth.
If the pecuniary resources of the different associations which
devote themselves to the work of Christian proselytism were
stronger and more commensurate to the wants of the population,
one would see a much greater number of men shake off the chains
of Popery and break them asunder; for, generally in every place
where one has been able to open chapels and schools and to
provide regular instruction, great numbers of adults and children
have come to profit by them in spite of the opposition of the
Romish clergy. Without exaggeration, one may put down at
more than two thousand, if we add together the different con-
gregations, the number of Romanists who at present attend the
worship of the Evangelical churches; and these churches have
prospered in spite of the difficulties of all sorts which have been
raised up against them, and the extreme poverty and distress
which they have had, and still have, to suffer.
The Protestant press publishes not only numerous edifying
writings or tracts, which are distributed at a very low price, but,
moreover, three religious monthly journals have been successively
established, and reckon each of them a thousand to fifteen hundred
SPIRIT AND PROSPECTS OF POPERY.
383
subscribers. Two of these publications are of a character
decidedly orthodox and edifying.
If we sum up these different means of action, one will easily be
convinced that if Popery as a whole does not incur serious danger
from the Evangelical Church, it has been, nevertheless, vanquished
by it in several places, which have seen some hundreds of
inhabitants join together to form congregations, presided over by
ministers of the gospel. Brussels, Liège, Nessonvaux, Paturages,
La Bouverie, Charleroi, Jumet, &c., have been witnesses of such
facts.
To what degree will the Lord, by the life-giving breath of his
Spirit, continue to breathe on Belgium, and to bless the efforts
of the friends of his reign? He alone knows. But this we can
affirm, that to the gospel alone in Belgium belongs the glory of
having burst for thousands the chains of Popery, and of having
led very many souls to the glorious liberty of the children of
God.
By prayer, by the dissemination of the Scriptures and of godly
tracts, by the faithful preaching of the truth, by the establishment
of numerous evangelical schools, and by the Christian zeal of the
members of the churches, there is no doubt that the Popedom has
sustained shocks much more fatal to its empire than the blows
have proved which have been given to it by liberalism.
Nevertheless, on this latter side also it may have to suffer
grievous trials. Popery always stays itself upon the world; but
the world is inconsistent and often perfidious. It is an ancient
and it is also a modern proverb, that the multitude may crush
to-morrow what it crowns to-day, and Popery being at its mercy,
is exposed to all the variations of popular caprice.
Besides, the avarice, the ambition, and the despotism of the
Romish clergy weigh heavily upon many, who only wait for a
favourable opportunity to get rid of the burden. Although in a
minority, they will avail themselves of every means which political
disturbances may put at their disposal, to humble the clergy, and
to overthrow, wholly or in part, the whole system of the Papacy.
Even the Monarchists and the Conservatives may at last come to
the conclusion that the Popedom has always betrayed them, and
that it is a perfidious ally, which turns its back in the day of
battle. Accordingly, Popery stands upon the shifting ground of
human opinion in Belgium, as well as in all other countries where
the social soil is in movement, owing to political passions and the
384
BELGIUM.
exaltation of human reason. In short, the Belgian episcopate, by
its intolerance and ultramontane pretensions, may bring on a
crisis which will be fatal to it. The liberal party does not
demand the overthrow of Popery; on the contrary, it professes.
great regard for the religion of the country. But, when one
knows the men who are at its head, one may well have doubts as
to the sincerity of its professions. Now, the headstrong and
obstinate conduct of the episcopate, encouraged by the court of
Rome, may occasion a decided schism. The Papacy is running
the risk of destroying itself in Belgium by its own fault.
We have omitted all considerations drawn from Scripture which
militate in favour of the gospel against Popery and the numerous
predictions of the ruin of this wicked system. Powerful as they
are, we leave them to the appreciation of each reader of the sacred
volume. We should teach them nothing which they do not know
already; or which, if they are ignorant of it, they may not learn in
innumerable writings on the subject. Besides, our reflections on
this head would have no more particular relation to Popery in Bel-
gium than to the whole of Roman Catholicism established in the
ten kingdoms of the empire of the west. We believe, with all our
brethren, that ere long, perhaps very soon, the colossus, with his
feet of clay and iron, will be smitten by the stone cut out and
hurled without hands, and that the cry shall be heard over all the
earth, "Babylon is fallen, is fallen, that great city, because she
made all nations drink of the wine of the wrath of her fornication."
We close by presenting the following conclusions :—
1. The spirit of Popery in Belgium being anti-scriptural, and
consequently in agreement with the spirit of the world and hostile.
to true piety, ought to be combated by all the means which the
Holy Spirit has provided in the revealed Word.
2. The mode of action and the works of Popery in this country,
being in conformity with the spirit of its system, are such as igno-
rance and superstition on one side, and pride and worldliness on
the other, can provide; and their results cannot but be carnal, and
fatal to true religion.
3. The future of Popery in Belgium, smiling as it may be in
their opinion who look to the wisdom of the world and the strength
of man, is terrible in the eyes of thinkers-who have often ob-
served in history, that the world is a Saturn devouring his own
offspring-and of Christians, who see it condemned by the Word
of God to a near-approaching ruin.
SPIRIT AND PROSPECTS OF POPERY.
385
4. The Christians whom the Lord has brought together in Bel-
gium, in his purposes of mercy towards this kingdom, on account of
their weakness and their small number, as well as in consideration of
the multiplied obstacles which they meet with on the road, have a
claim upon the sympathy and support of their brethren who are
placed in more favourable circumstances, in order to have it in
their power to struggle courageously and successfully against the
influence and strength which numbers, riches, dignities, and tem-
poral power give to Popery.
5. The religious liberty with which God at this time favours
Belgium, furnishes the most favourable opportunity to the friends
of the reign of Jesus Christ for applying the resources which the
Lord has confided to them to the propagation of the gospel, by
supporting evangelical chapels and schools, and the colportage of
Bibles and tracts.
6. Lastly, the influence which the kingdom of Belgium exercises
over the neighbouring states, by its two languages, by its consti-
tutional and liberal institutions, by its industry, by its situation
and facilities of communication, and by the residence which it
offers to numerous strangers, renders it of the highest importance
that the Popedom, which reigns there up to this day, almost with-
out control, as in one of its strongholds, should be energetically
and unceasingly combated on the spot, by means of the sword of
the Spirit, the Word of God, by all the disciples of Christ who
have at heart the temporal and spiritual welfare, not of Belgium
only, but of all Europe.
2 B
PRESENT CONDITION OF EVANGELICAL
CHRISTIANITY IN BELGIUM.
BY THE REV. LEONARD ANET, OF BRUSSELS.
THE Committee of the Belgian section of the Evangelical Alliance
has called upon me to reply, as briefly as circumstances will per-
mit, to the six following questions submitted to it by the Commit-
tee of the British Organisation:-
1. The extent to which evangelical truth is preached, and
whether it is increasing.
2. The facilities for printing and distributing Bibles and reli-
gious tracts and books.
3. Educational institutions and missionary operations for
spreading the gospel at home, in heathen lands, and among the
Jews.
4. The chief obstacles which have to be encountered within the
nominal Christian Church, as Popery, Rationalism, the desecration
of the Sabbath.
5. Religious liberty-how far it is protected or impeded by the
laws, and by the Government.
6. Generally, what doors of usefulness are opening before us
in Belgium, and how far Christian brethren of the universal church
in other lands are assisting us.
To these questions I submit the following replies for their con-
sideration:-
I.
My intercourse with the ministers of the Anglican Church is
not of a sufficiently intimate nature to enable me to say to what
extent evangelical truth is or is not preached by them; but I can
safely affirm, that in all the other congregations, with but two
exceptions, the gospel is preached.
PRESENT CONDITION OF EVANGELICAL CHRISTIANITY. 387
Truth is making some feeble, but I believe substantial progress,
in the ancient Protestant churches, in which it is taught in its
purity.
Among the Roman Catholics, wherever it has found its way,
truth has made a favourable, and, in many instances, a vast
advance. During the last few years, sixteen congregations, with-
out counting the chapels of ease, have been formed by converts
from the Roman Catholic religion. To these, fourteen schools are
annexed. These congregations may be estimated at about 4500
souls; and, generally speaking, a fervent piety animates them all.
II.
There is entire liberty of the press in Belgium. Distinctly
guaranteed by the constitution, it knows no legal restriction what-
ever, save that against writings recognised as criminal in every
country.
Every facility is afforded for the colportage, the distribution of
Bibles and of religious tracts and books, for advertisements in the
papers, and notices in public places.
One only facility is wanting-that of acquiring the funds neces-
sary for the due performance of that which ought to be done.
III.
Throughout Belgium there exists no Evangelical or Protestant
establishment in which labourers might be trained for the mission-
ary field. In this respect, as in so many others, we are destitute
of every requisite. Our only schools are for the working classes,
with the exception of some establishments for the education of
young ladies.
Our missions at home are:-
1. The Evangelical Society, or the Belgian Christian Missionary
Church, now in the fourteenth year of its operations.
The labours of the Society are divided into five branches.
(1.) Religious publications. It re-edits or publishes tracts or reli-
gious works adapted to the wants of an awakening conscience. It
publishes a monthly Review, entitled, Le Chrétien Belge. It pub-
lishes also a popular almanack, called Le Fidèle Messager. The
Rev. Messrs Girod (deceased), H. Cornet, Anquier, and Dupont,
388
BELGIUM.
agents of the Society, have published some controversial works at
their own expense.
(2.) It has a library at Brussels, for the sale of Bibles, religious
tracts, and books; the only evangelical library existing in Belgium,
containing the complete works of the British and Foreign Bible
Society, tracts, and religious works of the Societies of Toulouse,
Paris, and of Neufchatel, the writings of all orthodox authors,
together with many other tracts, both English and German. This
library is of the utmost importance as regards the evangelisation,
not only of Brussels, but of the country at large.
(3.) The Society supplies tracts for gratuitous distribution by
pious persons. It employs colporteurs to traverse the whole
kingdom, distributing, in their progress, religious works, and
impressing upon the mind the first ideas of the knowledge of
salvation.
(4.) It endows schools, or gives pecuniary assistance to those
congregations which already have them, but are unable of them-
selves to maintain them.
(5.) Lastly, it causes the gospel to be preached by ministers of
God's Word. It has ten or twelve ministers, or missionary pas-
tors, and two evangelists. It has twenty-six or twenty-eight
places of worship.
Besides the regular labourers employed by the Society, the
elders and deacons, and nearly every one of the faithful, may be
ranged amongst those who announce the gospel to the Roman
Catholics.
In a word, the labours of the Evangelical Society constitute a
missionary work.
2. Brussels is essentially evangelised by three of the evangeli-
cal congregations within the city.
1. The Flemish congregation, of which the pastor, M. Von
Maasdyck, was formerly a Romish priest. It is numerous, and
has many members zealous for the advancement of the kingdom
of God. It has a Sunday-school, but not a day-school.
(2.) The congregation of which M. Panchaud is pastor.
(3.) That which is committed to my feeble exertions.
Besides the regular preaching of the gospel, and the writings of
the pastors, above all, those of my friend M. Panchaud, we ought
to regard as missionary labours the establishment of Sunday and
week-day schools, and the journeys of evangelisation undertaken
PRESENT CONDITION OF EVANGELICAL CHRISTIANITY. 389
by members of these congregations to visit the flocks and churches
without pastors.
3. The British and Foreign Bible Society has, for fifteen or
sixteen years, laboured for the dissemination of the Holy Scrip-
tures in Belgium. It has expended, and still expends, immense
sums in this good work.
We have a Belgian and Foreign Society, the sole object of
which, for the moment, is to supply the Holy Scriptures to the
poor who are unable to procure them, to the schools, and to the
poor congregations.
4. There is besides, at Wasmes, near Mons, a small congregation,
which displays much zeal for the advancement of God's kingdom.
At Louvain, an English congregation supports a Flemish evangel-
ist for them at its own expense.
With respect to foreign missions, we have some auxiliary com-
mittees, monthly prayer meetings, and every year some few hundred
francs are collected for different societies. But, so far as my know-
ledge extends, this is confined to Brussels.
IV.
The chief obstacles which evangelisation has to encounter from
the Roman Catholic Church are to be found-
1. In the bigoted party, enslaved by the priests, the prejudices
by which the clergy succeed in making them consider us as impious.
They avoid us with horror, and even terror.
2. In their ignorance and superstition, both of which infinitely
surpass all that the mind of a person born and educated in the
Protestant faith can conceive.
3. In the profound indifference and contempt which the Roman-
ists entertain for religion. They are either determined unbelievers,
or brutalised by materialism.
4. In all shades of Romanism and of unbelief, one capital impe-
diment to the reception of the truth is sensuality in all its phases—
sensuality is the national character.
5. In the prodigious influence of the clergy in public and pri-
vate instruction; that of women belongs to them exclusively.
Primary instruction is entirely in their hands. Secondary instruc-
tion, until this year, when it was regulated by a new law, was
under their absolute control. The studies at the universities are
390
BELGIUM.
partly under their influence. Private schools cannot exist but by
their patronage.
6. In the vast number of convents and monasteries of every
order, and in the incredible number of priests that swarm in
Belgium.
7. Lastly, the double fact, that the country is divided into two
political factions, the liberal, and the Roman Catholic party; the
one hating religion, especially Protestantism, the other believing
it impossible to govern but by the religion of Rome.
As to the violation of the Sabbath, it is general—it occupies a
prominent place in their manners and customs, individual, domestic,
and social. If they abstain from work, it is but to give themselves
up to frivolous and sensual enjoyments. After attending mass,
every one has a right to do as he pleases. When you speak to
them of observing the Sabbath, they regard you with astonishment,
as if you were not of this world. Such a state of things must,
evidently, prove a source of difficulties obstructing the path of
evangelisation.
V.
The constitution guarantees, with admirable clearness and vigour,
these four important rights :-
The liberty of the press.
The liberty of instruction.
The liberty of association.
The liberty of worship.
No law restricts the full and free exercise of these rights; and if
the Government sought to impose any restrictions, it would fail in
its efforts.
VI.
Every door is open to do good, and to announce the glad tidings
of the gospel. First, in a legal point of view, since we have the
four great rights above-mentioned. Besides, there may every-
where be found many who read the Bible, and religious tracts and
books: everywhere you may assemble people to listen to the gos-
pel. Could we, in the course of a year, but receive one hundred
and fifty labourers, ministers of the gospel and instructors, we
would engage to find ample occupation for them all, unless God
should withdraw his blessing from our exertions.
PRESENT CONDITION OF EVANGELICAL CHRISTIANITY.
391
We receive assistance for the various branches of the work, and
for building chapels, from Holland, Great Britain, America, Switzer-
land, and Germany.
As to religious denominations, we are aided by members of the
Church of England, the Presbyterian Churches of Scotland and
England, national and dissenting, by Dissenting Churches in all
countries, and by members of the national Churches of Hol-
land and Germany. We also receive contributions towards our
schools from members of the Society of Friends.
I trust I may be permitted to observe, that not only has that
not been done which ought to have been done for the evangelisa-
tion of such a fortress of Romanism as Belgium indisputably is,
but that even has not been done for Belgium which has been done.
for other countries not more accessible to the preaching of the
gospel.
I would earnestly that ten times, nay, fifty times more had been
done for France than has been done; I would that she abounded
with evangelists and preachers of the glad tidings; but if we draw
a comparison between France and Belgium, we shall find that
much less has been done for the latter than for the former. I feel
myself perfectly justified in thus writing, for, in the first place, I
am not a Belgian, but a Swiss, and am therefore actuated by no
patriotic egotism; and, in the second, I ask nothing for the congre-
gation intrusted to me, which is able to defray all its expenses,
while it supports a school, and aids the Evangelical Society.
Allow me, then, to remark, that the French Protestants have
their refuges, their orphan asylums, their houses of education, their
normal schools, and their theological schools, while Belgium has
not even one of these establishments.
England, or rather Great Britain, has granted upwards of
£12,000 for houses of orphans and for schools in France,-she has
not given one pound to Belgium.
Great Britain annually expends upon France upwards of £8000,
exclusive of the support she receives from the British and Foreign
Bible Society, while the amount received by Belgium exceeds not
£600.
One seventeenth of the population of France is Protestant-one
fiftieth of the population of Belgium is so likewise.
Supposing the case that there should be, proportionally to the
population, as many Protestants in Belgium as in France, Belgium
392
BELGIUM.
should receive-a scrupulous attention to the proportions being
observed-one eighth of the amount advanced to France. But
France must not be neglected in any degree for Belgium.
However, all the doors are open (will they always remain so?)
for the evangelisation of Belgium, and the field has been rendered
fertile even to this day, by the blessing of God.
STATISTICAL ACCOUNT OF THE PROTESTANT
CHURCHES IN BELGIUM.
BY THE REV. LEONARD ANET, OF BRUSSELS.
THE Evangelical or Protestant Churches in Belgium may be
divided into three classes :-
I. Those of the Church of England.
II. Those composed of Lutherans and Reformed, born Pro-
testants, forming a confederation called The Union of the Evangeli-
cal Churches.
III. The Churches formed of converted Roman Catholics, in-
cluding the Evangelical Society, or Belgian Christian Missionary
Church, and some other congregations.
I.
During the winter months, the service of the Church of England
is performed in seven different congregations:-two at Brussels,
one at Malines, one at Louvain, one at Antwerp, one at Bruges,
and one at Ostend.
In summer, there is one at Spa, and sometimes there is one at
Liege. There is also in Brussels a small English dissenting con-
gregation, of which the agent of the British and Foreign Bible
Society is the pastor.
It is impossible to state the exact number of the members of
these different congregations, as the population is everywhere fluc-
tuating, and in some places (as, for example, in Brussels) it is
much greater in the winter than in the summer months, and con-
sequently diminishes in the spring and increases in the autumn.
The contrary is the case both at Spa and Ostend, as at both these
places the population is most numerous in the summer.
At Brussels, the number of the resident English amounts some-
times to six thousand, but ordinarily it is about four thousand.
The mean of the English population in Belgium is about 5500.
Three important remarks ought to be made here.
394
BELGIUM.
1. The congregations belonging to the Established Church of
England have no connexion with each other, excepting that arising
from uniformity in celebrating their sacred rites of worship; in
other respects they keep themselves separate from the other Pro-
testant Churches.
2. The Scotch and Irish Presbyterians and the English
Dissenters (with a few exceptions) frequent the Episcopalian
English Church, and a good number of the English Episcopalians
frequent the French Protestant Church.
3. There is no English school in Belgium; but in some
boarding-schools almost all the pupils are English.
The English, and, above all, the members of the Established
Church, are amongst those Protestants who the most readily
place their children in these Roman Catholic schools. You
will find young English females placed even in the schools an-
nexed to convents, and where the education is solely directed by
the nuns.
Also, in most of the towns in Belgium you will find
mothers of families, of English extraction, and born Protestants,
who have become Roman Catholics after having been educated
in one of these Popish seminaries, and subsequently married to a
Belgian.
I mention these facts on purpose to exhort our brethren in
Great Britain (and above all, the members of the Established
Church) especially to point out to their children the errors of the
Church of Rome.
II.
The Union of Evangelical Congregations in Belgium conduct
their service in French, German, and Dutch. They form eight
congregations, and have ten titular pastors, one curate, and one
evangelist.
They are situated as follows:-At Brussels, two pastors, one
German and one French; three teachers. At Antwerp, two
pastors; service in German, French, and Dutch; three teachers.
At Dour (Hainault), one pastor, with a curate for the hamlet
De Pâturages; two schools, one at Dour, the other at De Pâtur-
ages. At Tournay, one pastor, and one school at Rongy. At
Ghent, one pastor; service performed in German, French, and
Dutch; one school. Maria Hoorbeck (four leagues from Ghent),
one pastor; one school. Hodimont-Verviers, one pastor; service
STATISTICAL ACCOUNT OF THE PROTESTANT CHURCHES. 395
in German and French. Liege, one pastor; service in German
and French; one school. Vilvorde and Malines, one evangelist;
service in Dutch and French. The total number of souls belong-
ing to these congregations may be fairly estimated at about 5000,
of which, at least two-thirds are in Antwerp and Brussels. The
number of children instructed in the schools is about 500.
There are several important remarks to be made, in order fully
to explain the statistics of this class of congregations.
1. As to their management. Each congregation is directed
by a consistory, presided over by the pastor. Vacancies are filled
up by the consistory. The congregations form a confederation,
which bears the name of The Union of the Evangelical Congrega-
tions in Belgium. This confederation has a synod, composed of
the titular pastors and a deputy from every consistory. If a con-
sistory has two pastors, it delegates two lay deputies to the
synod. The income of the pastors and the expenses of the con-
gregation are defrayed by the Government and municipal authori-
ties.
2. As to their origin. Three of these congregations-those
of Dour, De Rongy, and Maria Hoorbeck-are composed of the
descendants of the Protestants who were persecuted in the time of
the Reformation.
The congregation of Pâturages is composed of Roman Catholics,
converted some years since, with God's blessing, by the labours of
the pastor of Dour (M. Devismes), assisted by the evangelists of
the Belgian Evangelical Society.
3. The others are composed of foreign Protestants, who are
established in the country, or temporary residents.
The native population, really Belgian, belonging to these con-
gregations, may be estimated at about 900 souls-the sole remnant
of the numerous Protestants who were destroyed or expelled by the
Duke of Alva, in the sixteenth century.
III.
The third class of churches is composed of congregations formed
almost entirely of converted Roman Catholics. They are fifteen
in number, without counting the hamlets. I place them all in the
same class, for four reasons:-1st, They spring from the same
source, namely, conversions from the Church of Rome; 2d, They
have a remarkable unity of faith; 3d, They have a strong mis-
396
BELGIUM.
sionary feeling; 4th, They have no connexion with the State, and
they do not receive any assistance from the Government.
A population of at least from 4500 to 5000 souls is decidedly
attached to these churches; from 400 to 500 are born Protestants;
the others converted from Romanism.
Besides this, at the lowest estimate, we may safely affirm that
about 3000 Roman Catholics habitually frequent the preaching of
the gospel. Lastly, from the attendance at funerals, it is proved
that, over and above these numbers, 10,000 Roman Catholics listen
to the preaching of the gospel in the course of the year. These
congregations have almost all of them Sunday-schools, taught in
different methods; and thirteen day schools, with fifteen masters
or mistresses. The number of scholars is upwards of 700.
About fifty of these children are born Protestants; all the others
are the children of Roman Catholic converts, or of persons still
belonging to the Romish Church.
Now, if we look at these congregations in an ecclesiastical point
of view, they are divided into Presbyterian and Congregational
churches.
1. There are two Congregational Churches; one at Brussels
(pastor, the Rev. E. Panchaud), comprising seventy communi-
cants, about two-thirds of whom are converted Roman Catholics,
and two or three hundred hearers. Attached to it is a Sunday-
school, and a day-school for young girls, averaging about forty.
The other Church is at Wasmes (Hainault), comprising nine
communicants, and a school attended by about sixty scholars.
2. Churches belonging to the Presbyterian form.
At Brussels, two; one French, on the Boulevard de l'Obser-
vatoire (pastor, the Rev. L. Anet). The number of communi-
cants is about 120, chiefly converted Roman Catholics; about
500 persons belong to this congregation; there is a Sunday-school,
and a day-school for primary instruction, with about fifty-five
children. The administration is different from that of the churches
belonging to the Evangelical Society, but the church has the same
confession of faith, the same ecclesiastical principles, and is closely
united with it.
One Flemish Church (pastor, Von Maasdyck), numbers about
800 souls, has a Sunday-school, but no day-school.
3. Congregations composing the Evangelical Society, or the
Belgian Missionary Christian Church.
They hold the Presbyterian principles.
STATISTICAL ACCOUNT OF THE PROTESTANT CHURCHES. 397
Their confession of faith is the Belgica Confessio of the sixteenth
century, of which a new and very good critical edition has been
recently published at Brussels, and is found in the evangelical
book shops.
The congregations are twelve in number, and are situated in the
following places :-
PROVINCE OF LIEGE.
At Liege, one pastor and one school; at Lize-Seraing, one
pastor and one school; at Verviers, one pastor; at Sprimont, one
evangelist.
PROVINCE OF HAINAULT.
At Charleroi, one pastor and one school; at Gallisseau-Jumet,
one pastor, one school, and two teachers; at Fontaine, L'Evèque,
one pastor, one school; at Leers-Fosteau, one pastor, one school;
at La Bouveries, one pastor, one school; at Cuesmes, one pastor,
one school-and this congregation is under the direction of a
member of the committee residing at Brussels, and the expenses
are defrayed by special gifts sent from Germany; at Tanitignies,
one evangelist.
PROVINCE OF BRABANT.
At Bier, one pastor; the hamlets of Ohain, Gouvet, Vert, and
St George, are united to this congregation.
It is to be observed, that the evangelical Christians in Belgium
have no establishment for orphans nor for old people, nor educa-
tional houses for young men.
There are only three boarding-schools for young ladies at
Brussels.
Congregations and
Pastors.
Schools and Masters.
Population.
Church of England ….……….
Union of the Evangelical
Churches…………..
Churches composed of
Protestants by birth.
Churches formed of
converted Roman
Catholics....
7 or 8 Congregations.
8 Churches....
12 Pastors.....
15 Congregations...
None
About 5000 souls.
12 Masters or Mistresses
About 5000 souls.
About 500 Pupils.......
13 Schools....
15 Masters or Mistresses
700 Pupils...
About 1500 souls.
HOLLAND.
SOME STATEMENTS RESPECTING THE HISTORY
AND PRESENT STATE OF HOLLAND.
BY DR ISAAC DA COSTA.
HOLLAND.
SOME STATEMENTS RESPECTING THE HISTORY
AND PRESENT STATE OF HOLLAND.
BY DR ISAAC DA COSTA, OF AMSTERDAM.
I AM very thankful for the opportunity allowed me of laying
before my Christian brethren some few particulars respecting
Holland.
I came to England, with the cause of Israel (if I may thus
express myself) in my right hand, and with that of Holland in
the other; with both, at least, deeply imprinted in my heart. It
was my fervent wish to co-operate, with all my power, in all that
could tend to promote closer union between those whom God in
his providence has united, and whom no human power, no preju-
dice whatever, may be permitted to separate. It is, in particular,
my fondly-cherished hope, that the old ties between Christian
England and Christian Holland may revive; and that these meet-
ings of the Evangelical Alliance may, to a certain extent, be efficient
to that end.
But we have in some languages a proverb-" We cannot love
what we do not know." I fear that this saying is but too appli-
cable to the present relation between the two countries. In par-
ticular, I should wish that my Christian brethren of Great Britain
knew more than, I fear, they do of my native Holland. And
very happy should I feel myself, if I were able to further, by some
brief information, a better knowledge of Holland in this country,
by calling to remembrance some important periods of the Nether-
lands' ancient history, and by bringing to your better acquaintance
some particulars of her present state.
* In Dutch-" Onbekend maakt onbemind;" lit. "Unknown makes unbe-
loved."
2 C
402
HOLLAND.
I shall, with a single word of introduction only, mention those
centuries when the identity of German extraction manifested itself
in the first preaching of the gospel by English missionaries in
Holland and Friesland. The English Christians, to whom we owe
the first foundation of Christian churches in our country, according
to the measure of the light enjoyed at that time, were perfectly
well understood in both countries, when preaching the gospel in
their own native tongue. Thus, the brotherly ties between the
German tribes on the opposite shores of the Northern Sea, were
strengthened in the eighth century by the preaching of the gospel
and by martyrdom.
Those same ties of common origin were again, and much more
strongly, confirmed by the blessed Reformation of the Church, or,
rather, the restoration of gospel light and gospel truth, in the six-
teenth century.
A mother church of the Netherlands (that of
Emden) found, with her renowned ministers and elders, during the
persecution on the Continent, a shelter and sweet refuge in Eng-
land, under the sceptre of your King Edward the Sixth, of blessed
and affecting memory. The Netherlands (all united under the
dominion of Charles the Fifth), very soon after the celebrated
publication of the ninety-five Theses at Wittenberg, had already,
at that time, their confessors and martyrs for the doctrines of the
Reformation. The new and renewing doctrines had extended
themselves, in large measure, over both the great portions of those
dominions, Holland and Belgium; having been introduced on one
side from Germany, on the other from France. But the chances
of war too soon brought Belgium again under the tyranny of
Spain and of Rome. Antwerp, Brussels, Ghent-after having
been, for a time, almost entirely pervaded by sound doctrine-
were subjected, by the arms of the Spaniards, to Popery. The
Reformation afterwards concentrated itself within the limits of the
Seven United Provinces, more generally known abroad under the
denomination of one of them-Holland.
What do you think, my honoured brethren, of the political and
religious annals of a nation, amongst whom the gospel of the
Reformers made its way, and struck its roots deep, during a bloody
struggle of no less than one hundred and thirty years? During fifty
years, the Reformation had been preached by her confessors, in
defiance of the animosity of the great, and under the promulgation
and execution of murderous laws and edicts. After those fifty
years (1517-66) it pleased God, who establishes kings and
HISTORY AND PRESENT STATE.
403
*
removes them according to His own will, to raise up a deliverer
for the oppressed provinces of the Netherlands. It was William
of Orange, called "The Silent." (I wish I could persuade my
French brethren to find out another word for this excellent sur-
name, instead of that of Le Taciturne, which they are wont to use
for the purpose. Our noble Prince possessed quite the opposite
character to that of reserve or taciturnity. He was a man, master
of his tongue, as a wise man ought to be; but far from any gloomy
or unsocial cast of mind.) This was the noble instrument by whom
it pleased Almighty God to commence that glorious war of eighty
years between our little Holland and the potent Spain. With his
four brethren of the House of Nassau, he stands in history at the
head of those Protestant Maccabees, of whom one of your own
poets once testified
"The race of Nassau was of Heaven design'd
To curb the proud oppressors of mankind;
To fight in every injured nation's cause—
The world's great patriots.”—ADDISON.
The struggle, commenced by the five noble brethren, continued
under William's sons, Prince Maurice and Prince Frederic Henry,
till 1648, the epoch of the well-known peace of Munster. But, in
the very midst of this fierce struggle, a new Protestant state had
been raised, born full-grown (as a great historian, Heerens, has
expressed it)—a naval power, next to England, of the first rank-
a land of refuge for every one who was persecuted for the sake of
conscience and religion;—a country mighty, not only by trade and
industry, but at the same time a centre and focus of light and life
for the Church and for science, by means of her three celebrated
universities, founded amidst the very alarms of war.
Where are
the names of Leyden, Groningen, Utrecht, unknown?—or those of
their great luminaries, such as Voetius, Cocceius, Vitringa, and
Witsius? And not only were the higher ranks and professors of
science imbued in those days with the genuine Christianity of the
Word of God, but a very considerable part of the nation shared
that blessed privilege of a deep knowledge of the Bible—a know-
* More properly, the Secret-keeper; for this gives the true sense of the
Dutch word Zwijger. Zwijgen is, indeed, to be silent; but it also means, to
keep a secret. And William I., being once cross-questioned by one who
wished to find out the secrets of the Reformed party, very prudently asked
him, Maar kunt gij zwijgen? “But can you keep a secret?" to which, when
he answered, very readily, "O yes,” the Prince coolly replied, En ik ook,
"So can I."
404
HOLLAND,
ledge of saving truth-an experience of spiritual life. To give an
idea of the extent of evangelical and practical religion in Holland,
in the latter part of the seventeenth and the first part of the eigh-
teenth centuries, I shall only mention the remarkable popularity of
Brakel's Дoyin Aaтρeía, Reasonable Service (Rom. xii. 1), a work
on Christianity, dogmatic and moral. This book (a masterpiece
in its kind), of no less extent than 2000 closely-printed pages, in
the quarto size of those days, was reprinted more than twenty
times. More than 40,000 copies, we may suppose, circulated in
this way among all ranks of society in Holland, during one cen-
tury and a half; and contributed, in a measure, to that consider-
able knowledge of the true Christian life and doctrine, which
distinguished (and yet, to a certain extent, distinguishes) the
Dutch nation, especially the middle classes. Nor did the works
of native writers only, next to God's Word and the preaching of
it, so eminently contribute to supply sound spiritual food for the
people of those countries;—all that the times afforded of good and
solid religious reading, from France, and Switzerland, from Eng-
land, Scotland, and Germany, found in Holland immediately its
translators and numerous readers. In the libraries, in the remem-
brance, in the hearts of many Christians, those works have passed
from one to another, as it were by way of inheritance.
Indeed, the small territory of Holland had, during a consider-
able time, the privilege of a vivid sense and large enjoyment of
the Christian life. From thence came those ancient sympathies
between Protestant Great Britain and Protestant Holland-sym-
pathies that were never quite ruined by national rivalries, or reci-
procal complaints and prejudices. Of course, Englishmen and
Dutchmen had, more than once, fearful strife, one against another,
on the great waters of the ocean. Yea, it had happened (God
forbid that it ever should be seen again!) that English guns, in
alliance with Popish or infidel France, were directed against the
shores of Holland, when, in the year 1672, such an unhappy
alliance had taken place. What do my noble English brethren say
of the revenge taken, sixteen years after, by Holland? It sent to
your shores her Stadtholder, the Prince of Orange, the kingly
defender of your kingly liberties—your and our William the Third,
of immortal memory!
There exists between England and Holland, amongst many
reasons for mutual affection, one in particular, which to me, espe-
cially, it could not be permitted to forget-I mean, the remarkable
HISTORY AND PRESENT STATE.
405
protection and benevolence afforded to the Jewish nation in both
countries. In Holland, a place of refuge and security, peace and
welfare, was opened at the end of the sixteenth century; first, to
the remnant of Israel persecuted in the peninsula of Spain; after-
wards to those who came from Poland and Germany, to obtain a
share in the same privileges. Seventy years later, the example of
Holland was followed by England; the toleration, attempted only
under the Protector, was openly promulgated and regulated under
Charles the Second. King William III., by his personal esteem
and affection, contributed much, both in England and in Holland,
to confirm the privileges and distinctions granted to Israelitish
individuals and families, on account of their personal services and
riches, and of their important relations in Spain and Portugal.
High respect for the memory of that great sovereign, as well as
loyalty and affection in general for the illustrious House of Orange,
is a distinguishing feature in the feelings of the Jews in both
countries, especially in Holland.
As to the Protestant Netherlands, soon after the peace of
Utrecht (1713), the nation began to share in the common fate of
European nations during that century—a state of general relaxa-
tion and malaise, which mainly prepared the way for those great
subversions that historically characterise the end of this period.
In religion, a kind of lifeless orthodoxy, a formal profession, suc-
ceeded, to a great degree (among the higher classes more espe-
cially), to the strong spiritual life of former generations. From
abroad, the convictions of men respecting religion and society
were considerably shaken and perverted. Men of quite a different
temper from your mighty and zealous Reformers and ours, influ-
enced an important part of the nation. We were instructed, at this
time, by English free-thinkers, German deep-thinkers, French no-
thinkers. New theories, united with old party-spirit, undermined
the safety of our national institutions. We learned to taste and to
appreciate the fruits of the revolutionary tree of liberty. We lost
our independence, our glory, our very national existence. Liberty,
equality, and brotherhood, bought for a price somewhat higher
than a hundred millions of guilders, brought us soon afterwards
under the iron rod of Napoleon. The great events of 1812 and
1813 were, for old Holland, too, by God's blessed providence, a
sign for national awakening and emancipation. Some noble
patriots placed themselves at the head of the insurrection against
the French tyranny. They recalled, in the name of a reviving
406
HOLLAND.
Dutch nation, the House of Orange, and invested it with the
sovereign power. Soon after this national regeneration, the inde-
pendence both of Europe and of the new kingdom of the United
(Northern and Southern) Netherlands was confirmed and sealed
by the glorious battle of Waterloo, where, at the side of your cele-
brated Wellington, his disciple and companion in war, the Prince
of Orange (late our King William II.), had so important a share
in the ever-memorable victory.
But it is more especially to some particulars of the spiritual
and ecclesiastical history of the Netherlands that I undertook to
direct your attention. Spiritual life (as was observed already)
had not vanished from our population in the same measure as was
unhappily the case in other countries of the Continent-for
instance, in Germany. The contrary is, in various ways, appa-
rent. Yet, in Holland, too, a mighty revival, in regard to the
knowledge of the truth and the life of faith, was highly desirable,
amidst the sad effects of the semi-rationalist or accommodating
theology of so many ministers and professors in the Reformed
and other Churches. Germany had her revival soon after the
celebration of the tercentenary of the Reformation. In Holland,
some few years later, an old and faithful watchman on the walls
of the spiritual Zion raised the banner, by a loud commemoration
of those fathers of the Dutch Reformed Churches, who, two cen-
turies ago, defended and purified the Church from encroaching and
threatening Pelagianism, Arianism, and Socinianism. The battle,
then begun, continues, in different forms and with different modi-
fications, till the present day. One of those who took, from the
very beginning, and with much offence to many, an active and
zealous part in that battle, was the most eminent of our Dutch
poets, Bilderdijk: (who died in 1831); a man who, five-and-twenty
years before, had suffered banishment on account of his loyalty to
the House of Orange. Herein he was followed by several of his
friends and admirers.
Among those whose names are still remembered with distinc-
tion, in the history of this strife for the faith once delivered to the
people of God, I am happy to mention here a dear brother in the
Lord, a member of your Evangelical Alliance and a clergyman of
the Church of England, who is to this day as far from forgotten
in the Netherlands as, I am sure, the Netherlands are from being
forgotten by him-the Rev. A. S. Thelwall, at that time mission-
ary to the Jews of Amsterdam, and minister of the gospel in the
HISTORY AND PRESENT STATE.
407
Episcopal Church of that city, who published, in 1825, a small
but very important and (for the good cause of gospel truth)
fruitful tract, under the title, Turn to Him that Smiteth, which
found, at that time, a remarkable response in the hearts of many.
This tract,* insisting seriously on the necessity of a spiritual rege-
neration from above for sinful and condemned man, excited, in
no small measure, the displeasure of the champions of what they
call, in our times, moral improvement.
Five years after this publication, political events contributed
greatly to a further revival, both in national and in religious feel-
ings, in the Netherlands. The insurrection and the loss of the
southern part of the kingdom (in 1830-39)—at this moment
regretted by nobody in our northern provinces, and considered
rather as a blessing in the way of God's providence-were, never-
theless, in their principle, and as to the question of right, the result
of an odious plot, between infidelity and superstition, against the
lawful government of a Protestant dynasty. The Belgian insur-
rection, favoured by France, and not opposed, but rather confirmed,
by the great European powers-even by that of Great Britain itself
--became nearly fatal to Holland's very existence. But it pleased
God in those days to strengthen, to save, to raise the nation which
was forsaken and neglected by all, before the eyes of their enemies.
The whole Dutch nation rose up as one man around King Wil-
liam the First and his son, the Prince of Orange, who in ten days
overthrew, in two decisive battles, the Belgian armies. Had not,
at that time, Great Britain interfered with her peace-loving and
politic veto, Belgium would have been immediately reduced again
under the sceptre of the House of Orange.
But (as has already been observed) the consequences of this
intervention, and the ill success of the campaign which had begun
so prosperously, proved, in many respects, better than (humanly
speaking) a more victorious issue could have done. Adversity,
struggle, prosperity, vicissitudes of every kind, appeared to be not
without many a profitable result to the people of old Holland. I
remember, for instance, how the garrison of the citadel of Antwerp
having been transported, according to the capitulation, to the
French city of St Omer, some of us seized this opportunity for
* It was, indeed, merely a tract; for it consisted of only sixteen pages
octavo, and was sold for threepence, for the benefit of the sufferers by the
inundation. When the profits were handed over to the committee, they
amounted to more than £55 sterling.
408
HOLLAND.
sending an evangelist with Bibles and tracts to those prisoners,
our fellow-countrymen. We have reason to hope that this mis-
sion was blessed to the souls' welfare of many of those soldiers.
As to Belgium, the separation of the two great portions of the
Netherlands operated to produce a more friendly relation between
them. The Dutch language, which is the old and original language
of a great part of Belgium, is now spoken and cultivated more than
ever it was under the former government. But, above all, the
preaching of the gospel found in Belgium, from that epoch, a large
and blessed entrance. The Protestant Christians of Holland have
manifested, almost without interruption, their sympathy with this
happy result in a manner to which the Rev. Mr Anet of Brussels,
here present, has gladly given testimony, that, even in regard to
temporal aid, the proofs of that sympathy equalled at least those
of England itself.
But I intended to confine my information to a general survey
of the state of religion in Holland. To that end, my Christian
brethren will allow me to give some statements in figures. The
population of the kingdom of the (Northern) Netherlands is cal-
culated at this moment at somewhat more than 3,000,000. Full
half that number consists of members of the Dutch Reformed
Church, which, together with the 42,000 seceders from that
Church, and the 9000 members of the French, English, and
Scotch Churches, represents the Dutch Establishment (or State
Church) of former times. The number of Roman Catholics
amounts to 1,170,000 souls; in that number are comprehended the
5000 or 6000 Jansenists residing in Holland. We have more
than 670 members of the Anglican Church; 54,000 Lutherans,
and 9000 Lutherans of the separate (or orthodox) denomination;
more than 38,000 Baptists,* 5000 Arminians, 290 members of
the Moravian Brotherhood, one Quaker, one Armenian, and 40
members of the Greek Church. The number of Israelites amounts
to more than 58,000 souls, whereof 3200 belong to the Spanish
and Portuguese synagogue.
The conflicts and dangers of positive Protestantism in Holland
are, in their principal features, quite the same as in Great Britain.
Popery (I use the word with all the consideration, love, and pity
which we owe to our Roman Catholic fellow-men as individuals)
-Popery is, in the Netherlands too, a dangerous enemy. In that
* Or, Mennonites,-so called from Menno Simon, who suffered martyrdom
at the time of the Reformation.
HISTORY AND PRESENT STATE.
409
country too, it is used to consider means as sanctified by the end.
We know her as ready at all times to acknowledge and bless, with
equal sympathy, revolution and restoration, the tree of liberty
and the decrees of tyranny, provided that the kingdoms of the
world may be hers. On the other hand, our true Protestant faith
in Holland has to oppose infidelity, in the numerous forms wherein
it multiplies itself in our days, on many sides. We have particu-
larly to struggle with that enemy on the fields of theology, as
taught in our universities; that theology being, for the most part,
in the power of men, of whom it cannot be said that they profess
and defend the great doctrines wherewith, according to your con-
victions and mine, the truths of the gospel stand or fall. I shall
only mention here, the doctrine of the true and personal Deity and
humanity of our Lord and Saviour Jesus Christ-the Trinity in
the Unity of God's essence-the Atonement for our sins by the
mediatorial and expiatory sufferings and death of our blessed
Redeemer on the accursed tree.
But in the domain of the lower parts of the public instruction
of youth, we have also an important question to debate between
those who advocate separate schools for Roman Catholics and for
Protestants, and the defenders of those mixed schools, in which
the history of the world, and of our Protestant country, is not
allowed to give any offence to the Roman Catholic; nor is the
Christian element permitted to influence public instruction further
than may seem good to the Christ-denying Israelite.
I am happy, nevertheless, to observe that, notwithstanding the
undermining tendencies of false and infidel science, of idolatrous
enthusiasm for human art and industry-notwithstanding the
manifold opportunities for dissipation and sin-the Dutch nation
has conserved in her bosom, in some respects, much of the attach-
ment of their fathers to a positive Protestant faith, opposed both
to Romanism and Rationalism; and that, indeed, this attachment
is rather increasing, both among the higher and among the lower
classes of society. Where Christ crucified is truly preached, the
multitudes are always seen thronging the churches, with manifest
preference. Among our younger ministers of the gospel especi-
ally, a return to the old doctrines (but with new and fresh de-
velopment and light) is everywhere to be observed. At the same
time, the voices of laymen in the Church are become, in these last
years, more loud, more clear and audible, in the defence of the
great fundamental doctrines which are intrusted to the Christian
410
HOLLAND.
churches in general, and in particular to the Reformed Church.
Among those voices, we have to mention the testimony of some
of our distinguished statesmen, who deem it a great honour and
privilege to confess Jesus Christ, as the only true foundation of
salvation and happiness for nations and governments, as well as
for individuals, in the midst of the Assembly of our States-Gene-
ral. Nor must we wonder that faculties and capacities, which,
in your country, would be honoured next to those of your Pitts
and Burkes, when associated with the confession of Christ, are
but too often the more obvious to that bitterness and scorn which
are the portion of the true confessors of the gospel. Among
those eminent Christian men who are members of our Dutch
Parliament, I am happy to mention my excellent friend, Groen
van Prinsterer, the celebrated editor of the Archives de les Maison
d'Orange, and an eminent statesman, both in theory and practice.
I am happy also to be able to mention, at the same time, the
increase and progress of Christian institutions, on the same
blessed principles as Ragged Schools, Magdalen Asylums, Prayer
Meetings and Associations for the welfare of Israel, and the like.
When commending, finally, to the prayers of Christian brethren
in Great Britain, the spiritual and national welfare of Holland, I
beg leave to remember a voice that came some time ago to this
Evangelical Alliance from our Dutch Asiatic colonies. The
prayers of Christians have been asked for a powerful preaching
of the gospel in the Indian Archipelago. I gladly declare among
you that this voice has been echoed by a great many confessors
of the Lord in my native country. But, when pressing on the
hearts and consciences of English Christians this important mat-
ter, I feel the duty of adding another wish to that which has
already reached this Evangelical Alliance;-that never, and no-
where, the intervention of English Christians, with their prayers
to God and exhortations to men, may be interpreted as connected
with any political aims or worldly or national ambition whatso-
ever; yea, that our English brethren, in pressing upon the
conferences both of their own countrymen and of their Dutch
fellow-men, the duty of evangelizing their colonies, may be the
very first to protest against any transgression of that holy law
of God, written equally for nations and for individuals—“ Thou
shalt not covet."
Finally, may I be permitted to wish that in our days, more
than ever before, Great Britain and Holland may meet each other,
HISTORY AND PRESENT STATE.
411
and be united in the same efforts for promoting the gospel of the
cross, and the glories of the kingdom of God and his Christ?
Yea, if it be indeed the sense and meaning of the prophetical
Word, that Christian nations on the occidental shores of the ocean
shall carry the sons of Jacob in their vessels to the promised
iand of their fathers, that they may, at last, look upon Him whom
they have pierced, and adore their King in his beauty and his glory
-may it be those two of old united nations, Great Britain and
Holland, to whom that glorious mission shall be committed, of
bringing about, under their united banners, those events of the
glorious future, which shall prove so unspeakably blessed to the
world at large. Amen.
GERMANY.
L
ON THE RELIGIOUS STATE OF GERMANY
AND ITS INFIDELITY.
BY THE REV. F. W. KRUMMACHER, D.D.
II.
SUPPLEMENTAL REMARKS ON THE STATE OF
THE UNIVERSITIES.
BY THE REV. PROFESSOR THOLUCK, D.D.
III.
SUPPLEMENTAL STATEMENT ON THE GERMAN
CHURCH UNION.
BY MR VON BETHMAN HOLLWEG.
IV.
POPERY IN GERMANY.
BY THE REV. PROFESSOR EBRARD, D.D.
V.
ON THE STATE OF THE SABBATH QUESTION
IN GERMANY.
BY THE REV. THEODORE PLITT.
VI.
THE INNER MISSION OF GERMANY.
BY THE REV. DR WICHERN.
GERMANY.
ON THE RELIGIOUS STATE OF GERMANY AND
ITS INFIDELITY.
BY THE REV. F. W. KRUMMACHER D.D.,
MINISTER OF TRINITY CHURCH, BERLIN.
IN being requested to give a description of the religious state of
my native country, I feel as if I had to describe " a new fall of
man." I am almost inclined to use the lamentation of the pro-
phet, when he says, "How art thou fallen, thou beautiful morn-
ing star!" The religious history of my people is described in the
16th Ezekiel; nevertheless, the chapter ends with the promise of
the Lord, "I will remember my covenant with thee in the days
of thy youth, and I will establish unto thee an everlasting cove-
nant." The Germans being of a more contemplative disposition
than other nations, received a mission in the kingdom of God
conformable to this peculiarity. This may be seen from the
manner in which the Romish hierarchy depended upon its Ger-
man dioceses, which were well noted for earnestness and fidelity
in faith, as upon the strongest barriers of its power and govern-
ment. In the middle age, the flower of Paradise in its holy
mystery, unfolding itself in literature, paintings, and architecture;
and again the work of the Reformation-which proceeded not so
much from cool reflection, as from the warmth of the inmost feel-
ings of the heart, with its deep theology piercing into the inmost
recesses of the Word of God; and then their holy and heavenly
hymns;-all these considerations put it out of all question that the
Germans, beyond others, are a people of Christian depth.
The German people first began to swerve from the holy path
into which the Lord himself had directed them, in the last quarter
of the first century of the regeneration of the Church. Luther,
that bright light of German Christianity, and the middle point of
416
GERMANY.
its nationality, had scarcely left his platform, than it appeared as
if he had taken with him a great portion of the regenerating spirit
that rested upon him, and which, like living water, had flowed
from him upon those who surrounded him. A sudden stoppage
began to take place in the living stream which till now had run
through the young Church. The holy warfare had been accom-
plished, and the result was a glorious triumph. Confessions and
sacraments, in the primitive Christian form, were the booty of
this triumph, of which the victors were most justly proud. There
was cause of rejoicing for what had been gained, and anxiety was
likewise needed for its conservation. But it was also necessary to
be preserved from the temptation of looking upon the outward
possession of the regained treasures of the Church, as a sufficient
reason for inward quietude respecting future judgment and eter-
nity itself.
The evangelical treasures of grace are not the possession of
man by general inheritance of the Church, but only by an inward
and spiritual regeneration; unfortunately, however, this simple
truth was placed in the background of the conscience of Church
members; and the false opinion, that they already possessed,
in the form of the purified Church order, that which makes one
acceptable and pleasing before God, had gained the ascendancy.
The gospel was treated, by degrees, more and more as a law; and
the transition was found the easier, as, by the formation of the
Protestant states, the juridical signification of the confession
gained ground. We admire the works on doctrine which were
produced in Germany in the sixteenth and seventeenth centuries;
but we mourn over the one-sided views with which the religious
interests, by degrees, turned exclusively to the intellectual and
scientific side of Christianity. The period of formal stagnation
and blind orthodoxy entered the Church. The flag of truth
widely unfolded itself, but there was neither bloom nor blossom
under its shade. The lights of knowledge shone clearly from
the heaven of the Church, but as cold stars of the north pole,
and not as the bright sun, producing life, and fructifying it.
Amidst all the brilliancy of knowledge, there prevailed
throughout the parishes a spiritual death, and a want of discipline
was in all ranks the order of the day. The degree of religious
stagnation which then reigned in Protestantism may be seen in
the mighty reaction with which a single attempt to create a
revival in the dead Church was received. That man of God,
ITS RELIGIOUS STATE.
417
John Arndt, the celebrated author of True Christianity, who
preached the necessity of a new birth and regeneration in order to
be saved, was obliged to see himself considered, by his own
Church, an enthusiast and a fanatic; and amongst all the theo-
logians of his time, it was the excellent John Gerhardt alone who
dared to stand up boldly as his defender. No better fate, nearly
a hundred years later, awaited Philip James Spener, who was so
richly imbued with the Spirit of God. This man, who only
aimed at a living and practical Christianity, declaring that the
Christianity of the head and tongue would never save a soul, and
preaching this simple and clear truth, was soon branded by his
fellow-men with the name of "The Father of the Pietists." He
found his most bitter enemies, not among Libertines and Antino-
mians, but where they certainly ought not to have been found—
among the honourable ranks of his orthodox collegians! —yes,
among the theological leaders of his Church.
Until this time, the oppositions and dissensions existing in the
Protestant Church were confined within the pale of its Confession.
All parties were of one opinion as to the infallibility of the Con-
fession. The nature, and not the object, of saving faith was the
topic of discussion. The question was not if, but hour, one must
believe, to be saved. The time, however, was not far distant,
when the antithesis was still more dangerous. The more theo-
logians were accustomed to treat the dogmatical subject in only
an intellectual and scientific manner, so much the more the
danger appeared of their entering into a scepticism for which they
were the less prepared, as they were wanting in those weapons of
defence and preservation which an inward experience of saving
faith affords.
It is remarkable, that even the later heirs of the former pure
and sound evangelical principles of Spener (against either their
will or knowledge) contributed their mite in preparing the cradle
for the monster Infidelity, through which we shall soon see the
German Church laid waste.
They were the means of so doing, being governed by their zeal
in defending practical Christianity; for they not only began to speak
of the Church symbols with a certain indifference, but also took
upon themselves to discern arbitrarily in the pale of Christian
knowledge between essential and non-essential, and altogether to
value religious knowledge less than they ought to have done.
The seed of unbelief did not, indeed, as yet, lie in this opposition
2 n
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GERMANY.
of the Pietists to Church dogmas; but, nevertheless, this conduct
rendered the entrance of this monster the easier which broke in
from without.
England sent us her Naturalism, and France her Deism-
principles which bore in them the seeds of all negative theories of
later times, and which very quickly found on German soil their
organs in such men as Edelmann, Barth, and others, on the
frivolous side; on the more serious one, Mendelsohn, Reimanur,
and Lessing; and, added to these, Frederick the Great, the royal
protector and most potent propagator of Infidelity.
These so-called free opinions spread with the rapidity of wild-
fire. They found no opposition, neither in a constitution con-
formed to the nature of the Church (to which, as yet, in most
German provinces it had not reached), nor in a union of the mem-
bers on Church doctrine; for this had been rendered disgusting to
them by the sinful and fleshly manner in which the theologians had
treated it for so long a time. The old Church doctrine was given
up, in a light and trifling manner, for the new wisdom, that
represented human knowledge as a sufficient fountain for all truth,
the free will of man as the independent factor of all moral good,
and which bound salvation to the good works of man, and knew
not how sufficiently to praise the natural goodness of the human
heart.
Thus the doctrines of the Church in her most essential articles
were denied; and even if this denial did not so distinctly appear
in the whole, as upon the platform of theological science, and in
the literature of the day-and, indeed, if apparently their proper
worth was left to the symbolical books—it was only because an
anxiety was at that time felt lest all the members of the Church
should not have reached that degree of intelligence which would
make them capable of accepting and valuing the new interpreta-
tions of Scripture.
The German people were indebted, besides, to their own
natural, deep, and religious feelings, and to scattered voices in the
wilderness, which in a happy hour warned them against the fall
upon the brink of which they stood, that they were not immedi-
ately drawn away to join the radicalism of a Shaftesbury and
a Tindal, and the libertinism of a Voltaire.
Among men who prevented the nation from falling, I name not
only Hamann, Claudius, Gellert, and Lavater, but also the
philosopher Kant, who, to judge him according to Christian
ITS RELIGIOUS STATE.
419
principles, was a heathen; nevertheless, as the consistent repre-
sentative of practical reason and conscience, he was, in the hands
of God, a blessing-indeed, a sort of new Moses, and a school-
master to bring men to Christ, through his Categorical Imperative,
which persisted in morality and virtue.
Theology, both scientific and popular, now appeared for a long
time as the slave of Kant's philosophy, thus robbed of its dog-
matical contents, and in possession only of three ideas-God,
Freedom, and Immortality; which Kant supported, as the postu-
lates of practical reason.
This theology was believed to be far above Church doctrine, as
above an absurd web of nonsense; and whenever it met with
an article of the same in a biblical text, it knew how to bend it
out of the way, or to turn it into a trivial commonplace of the
so-called Natural Religion, through all kinds of artful interpreta-
tions.
Rationalism or that form of theology which vindicated human
reason as the supreme authority in religious subjects; denied
supernatural Revelation and the necessity of salvation to man;
disputed that God was able to work miracles; and only accepted
Christ as the teacher of natural religion and of a better morality;
ascended from the middle of the eighteenth century in Germany
to such an extended dominion, that the few isolated believers in
Revelation began seriously to fear that the Lord might have
determined entirely to extinguish from his holy temple the light
of the gospel.
It is true, that a reaction against the negative principles of the
times was not wholly wanting. I only name the preachers in the
wilderness-Klopstock, Gellert, Hamann, and Claudius. These
men only found in small circles a willing ear, and were not able to
stem the flood of unbelief which continued to rage with such
rapidity. The new school of philosophy, of Fichte, Jacobi, Fries,
and Schelling, brought the hitherto despised Christianity so far
again into honour, inasmuch as they valued many dogmas of the
Holy Scriptures, and likewise the Church theology, which the
unbelief of the times had driven from them, as symbolical
envelopes containing deep thoughts worthy of fresh attention; or,
as they termed it, they received single forms of Scripture as
welcome vessels for a new train of thought. If this philosophy
did indeed assist in paving the way for a return to the gospel, still
it was but in the circles of the higher and more instructed classes;
420
GERMANY.
and they gave to Christianity only a negative value, as, notwith-
standing all appearance of acknowledged Christian ideas, they still
held fast to Antichristian principles, stating that, besides the
knowledge which dwells in the human spirit, there was no other
truth, and that, as truth, they could only accept what was already
to be found in an enlightened conscience.
The enthusiastic reception which the first French revolution
likewise found in Germany (it being regarded as a glorious triumph
of true humanity) is significant of the degree and circumference in
which Christian principles were already buried in this nation.
Notwithstanding, God had not abandoned his backsliding people.
He now made them feel the anger of his love, and permitted the
severe judgment of foreign tyranny to come upon them. It was,
it is true, for a long time that one was obliged to exclaim, "Thou
chastisest them, but they do not feel it." A clear or a misty
knowledge of wrong, however, awakened up in thousands, and
God permitted grace to anticipate justice, and glorified himself in
the victories of the War for Freedom.
A sudden change of sentiment favourable to Christianity now
took place among them. The hand of God was acknowledged in
their miraculous deliverance from the Gaulish tyrant. They gave
glory to God, and confessed with repentance the guilt of their
apostacy from him and his holy Word. A decided desire was
soon manifested to return to the gospel, although, to the mass of
the people, it was as enveloped in clouds. However, the cross of
Christ was again the sign to which all pious feelings turned.
Poets, such as Max von Schenkendorf, and others, gave wings of
expression to their dark feelings. One man, however, lent them
a more positive substance, conducting back to the proscenium the
almost forgotten historical Christ, if only considered as the most
perfect flower of humanity, and as the sinless ideal of all human
excellence. Notwithstanding, he raised him to the centre of all
religious knowledge, and recommended him to the love and enthu-
siasm of his contemporaries in a manner which struck the mockers
dumb, awakened the indifferent out of their religious apathy, not
only satisfied the Rationalists, but even sometimes, in a certain
degree, baptized them as with fire, and on many sides awakened
new sympathies for Christianity, theology, and the Church. This
man was Schleiermacher. It is true that his theology was far
from being identical with that of the Bible and the Church. On
the contrary, it again presented itself as a Christian rationalism,
ITS RELIGIOUS STATE.
421
setting aside its pantheistic inclination; it was justly reproached
for not understanding the nature of sin, for seeing only a sinless
man in the person of Christ, and for not leaving one of the Church
doctrines untouched-esteeming them as given not from God, but
as expressions only of human knowledge and piety. Notwith-
standing, Schleiermacher's merits in relation to the spread of the
Redeemer's kingdom are beyond all question; for, first, he recon-
ciled science with religion-he verified the axiom, "that true
science cannot be irreligious;" secondly, he prepared the throne
again for Christ, as the moral regenerator of the world, in the
hearts of the people; and, thirdly, he gave the first impetus to a
new and deep-believing theology, as his scholars, Lücke, Nitzsch,
Twesten, Sack, Tholuck, Augustus Neander, Julius Müller, and
others, prove.
The jubilee of the Reformation, in the year 1817, afforded a
most joyous spectacle for a promising religious elevation of the
people. But, at the same time, a severe conflict came with the
jubilee, which brought to light how very little, in general, the
conscience had been awakened to discern in what the true spirit
of Christianity consists.
Pastor Harms, in Kiel, proved, in his celebrated thesis, the con-
trast between the rational theology, not only of Brettschneider,
Wegscheider, and their party, but also in many parts of that of
Schleiermacher, and Christianity, while he drew the attention of
the public to the perfidy of which numberless preachers had been
guilty, through denying the symbols of their Church. This con-
flict-to many, a conflict pro aris et focis-was combated by them
with the greatest bitterness, and thus became a blessing to the
Church, as it brought again to light, out of the realms of forgetful-
ness, the eternal and fundamental truths and facts of salvation, and
in this manner shewed to thousands the sure coast on which their
longing souls could cast anchor. Yes, my brethren, if theology
began from this period to form itself more positively, an impetus
thereto had lain in the Church emotions which the thesis of Harms
called forth.
Notwithstanding, if we compare the later progress in Germany
with the high expectations entertained after the War of Freedom,
we cannot conceal that those expectations were far from being
realised. We will not here seek the reasons through which it was
possible that an apparently promising religious movement could so
soon be at a stand-still, and, indeed, for the mass of the people,
422
GERMANY.
turned quite on the opposite side. Enough that this did indeed
happen. The promising and lovely spring decayed without bring-
ing forth the anticipated harvest. A lovely unfolding vine brought
forth more briers and thorns than grapes.
After the vulgar rationalism had been deprived of its citizen
right through the deeper school of philosophy, and particularly
through the theology of Schleiermacher, the philosophy of Hegel
obtained ascendancy, and pretended, with great assurance, to have
exclusive sovereignty in the empire of thought.
Under the pretext of affording new supports to Christianity as
the absolute religion, he imperceptibly perverted it into his own
negative creed, presenting such a solution of certain conflicting
ideas-God and man, here and hereafter, death and eternity, holi-
ness and sin-that he deified man, denied a hereafter, set aside
the immortality of individuals and only vindicated the immortality
of the race in general, and represented sin as a passage to virtue.
From this philosophy proceeded the faction of Radicals, those
violent opponents of all holiness, who were generally called "the
left-hand school of Hegel." Among the leaders of this school,
David Strauss is the most celebrated. He was the man of whom
it was once justly said, "That he received the gospel wounded
and bleeding from all its veins, and that he had been the Antony
who took away the garment from Cæsar, so that all could perceive
the wounds with which the holy body had been pierced." Men
such as Feuerbach, Bruno, Bauer, and Arnold Ruge, deserve the
sad glory of having surpassed Dr Strauss in the boldness of his
negation. After these men, who themselves possessed no kind of
Christian principle, had, as they thought, gnawed the Holy Scrip-
tures with the piercing tooth of a demoniac critic, they preached
their new pantheistic heathenism from the roofs. In making self
a god, and in deifying that beloved I, they robbed God of his per-
sonal deity. They called futurity the last enemy which is to be
destroyed. They applauded the emancipation of the flesh, and
presented to the world a material Utopia, instead of a heavenly
blessedness. Thus the unbelieving theology had reached its sum-
mit in Germany, and had arrived at entire Antichristianism. What
God's holy Word predicts has been verified: "The sons of Adam,
thinking themselves wise, became fools." The more boldly un-
belief appeared, the more believing reaction was fortified.
In the newest battles of spirit which are fought in German
science, it is not the question if this or that Christian doctrine is
ITS RELIGIOUS STATE.
423
still to be esteemed, but if the whole Christianity-yes! if general
religionis to be or not to be.
I am now arrived at that point at which I must bring before
you the subject put into my hands. I am to inform you of the
Religious State of Germany, and particularly of the reigning Infi-
delity in my native country.
This monster appears in Germany principally in three different
forms-as Indifference, Rationalism, and Radicalism. First, we
find especially an indifference to all that is called religion in that
mass of people with whom care and anxiety for daily bread exists.
In this so-called proletariat, particularly in large towns, this in-
difference often borders on animal stupidity; the material wants
fill the whole soul. The just complaints against the clergy lie
principally in this state of things. Here the revolution gains
with but little trouble its army. Nevertheless, in this sphere of
labour the Home Missions have of late displayed their works of
love. The number of the indifferent are, however, unhappily not
less in the circles of the well-instructed, and particularly among
State functionaries. Besides that time which is necessary
for the fulfilment of their official duties, they have but barely
sufficient left for the more trivial dissipations which they find in
literary and political lectures, and in social intercourse. In regard
to all higher interests, Pilate's question reigns- What is truth?"
They believe that they are able to infer from the religious contro-
versy by which they are on all sides surrounded, that in the region
of supernatural things nothing certain is to be learned. They
therefore consider it wiser not to enter upon their consideration, and
passively to await what is once to be revealed as truth or as
a lovely dream.
Nevertheless, the German race are too religiously disposed for
us to entertain any fear that religious indifference should ever
entirely prevail. Indeed, it does not prevail in Germany. But
vulgar Rationalism, although refuted by science, still triumphs.
The being of God and an existing Providence is believed.
Christ is looked up to as the wisest of men and the greatest
teacher of morals. It is believed that true Christianity consists in
the fulfilment of his commands, and salvation is expected as the
reward of good works. These are the fundamental elements of the
miserable theology which, up to this very hour, is done homage
to by the greater part of the German elergy, either openly or under
a veil. And this theology unhappily reigns in the greater part of
424
GERMANY.
our parish and grammar schools. It forms the highest religious
sentiment in the literature of the day. It was up to the latest
times favoured by most German governments in opposition to the
true Church doctrine, and therefore we cannot wonder that it has
become the theology of the people. Millions believe, in great
simplicity, that with this theology they are good, nay, indeed, the
only true, Christians, and imagine that they are fighting for the
gospel in arguing against the doctrines of the Holy Trinity, the
fall of man, the sinful state by nature of the human heart, the
divinity of Christ, and likewise reconciliation through his blood,
as against pietistical mysticism and mere nonsense.
There are others, who, indeed, well know that the Holy Scrip-
tures do contain doctrines such as above described; but they
imagine that they possess, in their bare and mean dogmatic
notions, the pure and true kernel of the Bible, divested of the
local, temporal, and national shell. It is quite natural that these
people should not be distinguished by a love for God's house.
According to their opinion, they require no religious instruction,
as all religion conducts them back to such easy and comprehen-
sive ideas. A so-called orator of the day, who shares their en-
lightened views, perhaps draws their attention for a time. True
orthodoxy is unpalatable to them; if even it approaches near them,
it is an object of dislike and hatred.
In Berlin, which contains more than 400,000 persons, not more
than 20,000 visit the house of God. The remainder, as far as
our judgment allows us to infer, are, with more or less knowledge,
attached to vulgar Rationalism.
There are German provinces, such as the duchies of Saxony,
both the Hesses, Oldenburg, and others, which, with but few
exceptions in preachers and parishes, are quite in a state of
Rationalism, and have lost all idea of anything scriptural. They
are now enjoying the fruit of the so-termed "enlightened work"
with which, during half a century, universities, schools, and
literature have been occupied. The symbolical Church books,
without having been officially put aside, are buried in entire for-
getfulness to these people. The Church catechisms, in nearly all
parts, have been compelled to give way to insipid books of in-
struction upon the Christian religion. A similar fate has also
fallen on the beautiful hymn-books of better times, in nearly all
the German provinces.
Works, such as Hours of Meditation, by Zschocke, which only
ITS RELIGIOUS STATE.
425
play with the miserable ideas of natural religion in colours dyed
with Christian phrases, and which are more suited to the satisfy-
ing of æsthetic sentiments than to those of true religious need, have
taken the places of the good old collections of sermons.
In short, a popular philosophic inundation of the most shallow
kind, which bears nothing of true Christianity but the assumed
name, covers up to this day an immeasurable extent of the
ground of the German Church. Millions are swimming unconsci-
ously away with this stream of Rationalism; and they imagine it
a dark fanaticism if any one, doubting, dares to inquire, if with
such views they are in harmony with the gospel of Christ, and if
they can possibly reach the desired haven thereby.
Of late, however, vulgar Rationalism, in a new form, of the
most dreadful development, has appeared. Partly driven by its
own consequences, and partly drawn away by influences from
without, this Rationalism has developed itself among the people
in a religious Radicalism.
The left-hand school of Hegel knew how to find its way among
the lowest classes of the people, by making its philosophy popu-
lar, in a flood of pamphlets, novels, romances, &c. In conse-
quence of this, it is natural that Atheism, which opposes religion
in every form, denies the existence of God, personal immortality,
and the moral order of the world, should spread further and
further. This secret of wickedness had long sneaked about in
darkness; but no one would credit it, up to the year 1848. Since
then, truly we have been convinced of the contrary.
It is true,
that Atheism in the lower classes appears as a plant, proceeding
more from political interest than as a proof proceeding from a
clear self-judgment. Not only Christianity, but religion alto-
gether, is in the way of verifying the democratical, social, fantastic
world, which has been juggled into the people; and therefore they
perceive, in the decided negation of all religion, the first step
to their desired aim. A man belonging to the working class, in
my own parish, to whom I wished to pay a pastoral visit, received
me with the following words: "I have nothing more to do with
the Church and her preachers. That time is past. Religion is an
invention, to press down the people. For the purpose of gaining
us more into their thraldom, they preach to us about a God who
does not exist; and to keep us down, and make us satisfied with
our oppressed state, they comfort us with the hope of a heaven in
which they themselves do not believe. The days of our minority
426
GERMANY.
are over, and we are no longer to be held in by the fable of a
supernatural world. We are now aware that the hereafter of
which you preach is but a dream. We all live in this world
only, and we are looking forward to a time when we, too, shall be
privileged to live." On expressing my dismay at such principles,
he continued: "Yes, sir, this is my conviction; and be assured,
that my opinion is the opinion of millions; yes, we poor and
despised people think thus, although all dare not venture to give
utterance to their feelings."
Yet I do not believe that it has really arrived at so dreadful a
pitch. But that these dangerous principles and sentiments pre-
vail, already, in a wide extent, and daily gain ground, is the
experience of all who mix more closely with the lower classes of
the people. The Antichristian seed, which is sown so diligently,
increases amazingly, and material preventive measures alone
will not hinder it from sooner or later bringing forth more terrible
fruit than we saw appearing three years ago.
The so-called
Free and German Catholic Churches are already arrived at this
Radicalism, or are ripening more and more towards it. There
are, certainly, fewer such churches than there otherwise would be,
if the religious unbelief bore an organised power in it; which,
however, happily, it has not, for reasons well understood. In
parishes where these unbelieving spirits have united, it was more
a political and social interest which brought them together than
a religious one. This is indisputably the case with regard to the
eight or ten thousand who assembled round the well-known Ulich,
in Magdeburg and its environs.
I refrain from mentioning more minutely the single provinces.
in which Antichrist has particularly set up his standard; but I
observe, that the same, as I have heard from reliable quarters,
found an asylum not less in the pious Suabia than in the long
systematically rationalised provinces of Hesse, Baden, and other
parts of Germany.
A literature, diabolically insipid, and sneaking about in dark-
ness, does not cease to nurse and fructify these principles.
Little more is necessary than that a mighty and talented per-
sonality should appear, who should set himself up as the centre
of Infidelity, and represent it with energetic pathos and strong
decision, and the reign of "The Man of Sin" would be amongst
us in more than a state of embryo.
What is now to be the power that shall keep within bounds.
ITS RELIGIOUS STATE.
427
and combat with this mass of corruption? Thank God, we are
no longer wanting in such weapons of defence in Germany. If
the dark side of my country's religious state has become darker
during the last twenty or thirty years, still the light side of
Christianity has become clearer and more promising. Those who
have lived observingly during the last fifty years call these times,
compared with those of the first years of the present century,
"golden times."
A great reform has also taken place in all the universities. In
most, positive believing principles prevail at present, in the theo-
logical faculty.
Naturally, this reform cannot remain without producing salu-
tary results. For some time past, the younger clergy have entered
their parishes imbued with the doctrines of the Church. The
time does not appear far distant, when the representatives of the
vulgar Rationalism will be wholly extinguished. Since the year
1848, a remarkable return to true belief has even been observed in
the old clergy.
Governments, which formerly for the most part exerted their
influence against practical Christianity, and favoured the Anti-
christian development, have at length come to the knowledge of
what alone can guarantee the throne and the order of the State,
and have begun visibly to alter their policy of opposing the
Church. Instead of placing any obstacle in the way of the pro-
motion and re-establishment of the true belief, they assist, to the
utmost of their ability, in promoting it.
All believers feel themselves more and more induced, from
regard to the necessities of their fellow-men, and from love to
Christ, to unite themselves in evangelical works of love. There
are now circulated through the land in immense numbers, added
to no small number of periodical journals of decided believing
tendency, Christian sermons, copies of the symbolical books of
the Church, and newly revised edifying books of old and better
times.
The Bible Society continues its work with great energy.
Christian loan libraries are now and then established, and other
benevolent institutions are called into life by the Inner Mission,
which, I am rejoiced to say, continues to be blessed by the Lord.
If I am to name those provinces of my country upon which
the eye of the Christian observer particularly rests with satisfac-
ton, or at least with hope, I would mention that still blessed and
428
GERMANY.
highly favoured Wurtemberg, with its great flock of believing
preachers and practical Christians; besides this, a part of the
Protestant Bavaria, the kingdom of Saxony, in which, at least
among the theologians, a very joyful reformation of sentiments has
taken place; and in Prussia I name the countries of the Lower
Rhine, a part of Westphalia, and some districts of the provinces
of Pomerania and Saxony, perhaps, also, of Brandenburg.
With deep regret, however, we must confess, that up to the
present time the fruits in only a very small degree answer to the
zealous efforts which have been made. It is a fact, that as
formerly the theological world was devoted to unbelief, while the
people held fast to the belief of the fathers, now just the contrary
exists. The theological world is believing, or will be so, more
and more; while in the people, Rationalism, in its various forms,
sits upon the throne.
This sad circumstance finds its explanation in the following
reasons:-
1st, Only few preachers, who now give glory to the gospel,
preach it with that fervour and zeal which a spiritual experience
of the saving power of the work of God affords. The oldest
among them are driven, in many cases, to that positive position
which they now fill, by observing with consternation that
Rationalism, in its new form, would threaten the overthrow of the
Church and their offices, with the emoluments.
The younger preachers, who have had the happiness to sit at
the feet of believing teachers in the university, have, in several
cases, slipped into the ready-made dress of orthodoxy, without
having either scientifically or practically triumphed over the
heterodoxy imbibed from their cradle. They are likewise wanting
in the joyful and energetic freshness of life, through which the
preached Word, as coming from the heart, must inevitably go to
the heart.
2d, Pedagogy, in respect to evangelical faith, has not kept
pace with theology; on the contrary, the rationalist maxims of
Dinter and Diesterweg continue to prevail in most of the ele-
mentary schools.
The aversion of our teachers, in the elementary schools, to
Church principles, draws not a small portion of its nourishment
from the deeply-rooted prejudice, that the clergy are only striving
to extend more and more their government over them. The
desire of emancipation, which has seized so many of them, not a
ITS RELIGIOUS STATE.
429
little contributes to strengthen them in their unbelief. Thus the
people in general are continually nourished with the milk of the
old false enlightening, and robbed in the school-room of that good
which they perhaps receive in the catechumen instruction. The
teachers of the higher schools, particularly of the grammar-schools,
are, for the most part, either addicted to pantheistic philosophy,
or altogether indifferent to religion, and fully satisfied with the
ideas of their Socrates and Plato.
3d, Added to the far-spread suspicion, that, in conducting the
people back to the old religion, only secret political schemes of
oppression are cherished, the Confessional disputes, which of late
have brought among believers ill-will and animosity, have contri-
buted not a little to rob their sermons of all fruitfulness.
A return to the symbolical books of the Church, which in many
parts of Germany has taken place, is certainly as rejoicing an
appearance, as it must be termed a painful misfortune, that the
Union, which was born in 1817, is still wanting in a formal Con-
fession. But much more to be lamented is the circumstance, that
in a faction of the Lutheran Church, in opposition to the Reformed
and the United, that of an Exclusive has entered into life, which
bears all the signs of Christianity, except the one in the absence
of which Christ and his apostles declare all other signs to be
insufficient and of no avail-I mean, humble love. That which
most certainly embitters the gospel to the natural man-namely,
the rabies theologorum-has again appeared, and we continually
find less occasion to use the exclamation, "See how they love each
other!" which once conquered the heathen world.
Allow me to close. What is now to be done for Germany?
First, We must increase the popular Christian literature; only
these works must not be dry discussions, but witnesses which
breathe the odour of life to life.
Secondly, We must extend the work of our home missionaries,
particularly in relation to our Christian youth. We must arrange,
in all parts, religious services for children, and use our intercourse
with the little ones for a bridge, over which we may hope to reach
the hearts of the old with the gospel of peace.
Thirdly, We must send gifted and zealous evangelists, who are
certainly to be found among our theological candidates for the
ministry, through the whole country. A willingness to receive
and accept them will not be wanting. The material means alone
are necessary to bring them into action. To provide these means,
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GERMANY.
we must call forth, more and more urgently, the love of believers
in the name of the Lord and Bishop of his Church. If this lever
is once properly awakened, I do not despair of a speedy regenera-
tion in the German Church.
Germany is as little arrived at the aim of its mission in the
kingdom of God as your highly favoured island.
It will again
be richly savoured, that it may savour further and further, as it
has once done in old times. I hope and trust with full assurance,
that the words which the prophet Jeremiah once had to communi-
cate to fallen Judah, will be applicable to my country (Jer. ii. 2)
"Thus saith the Lord, I remember thee, the kindness of thy
youth, the love of thine espousals, when thou wentest after me in
the wilderness, in a land that was not sown." Germany will once
again appear in the first phalanx of the peaceful crusades for
Immanuel's cause, and the hagiamonie will be Prussia's-yes!
Prussia's, with its Christian king!
SUPPLEMENTAL REMARKS ON THE STATE OF
%
THE UNIVERSITIES.
BY THE REV. PROFESSOR THOLUCK, D.D.
OF THE UNIVERSITY OF HALLE, PRUSSIA.
My friend Dr Krummacher has taken upon himself to exhibit that
side of the state of Germany which is mournful and distressing,
and has only given a glimpse of that better day which is about to
dawn upon us.
The happy lot has been assigned to me, to carry
out, a little further, at least, one of those hopeful points which
he has been hinting at, one of the bright stars of hope for
Germany. He has spoken of our universities and theological
faculties; and I have the privilege of dwelling somewhat longer
upon this star of hope. I do not belong to those who, perhaps,
from their professional position, may be tempted to consider the
university as a focus, from which alone the Spirit of God can
come down upon a nation. We Germans have been otherwise
taught. In those very days to which Dr Krummacher was
alluding, not from the universities, but from the battle-ground
of Waterloo and Leipsic, the Divine spark was kindled which was
to spread through Germany. These were the schools in which
our countrymen learned true divinity. But though I am far from
believing that universities are the only focus from which the
Divine light can spread upon a nation, yet I ask, have not you
been taught, by the sad experience of a later period, how baneful
the influence of a university upon a nation may become? and,
therefore, Christians cannot do otherwise than look up with re-
spect and awe to those seminaries where the ministers of the Word
are to be educated, either in baneful error or in blissful truth.
That dark and disastrous period to which the preceding speaker
has referred, embraced not less the seminaries of our country than
the rest of its institutions. If we look back to the time a little
before the liberation of Germany from the French yoke, with the
exception of Wurtemberg, we may say that there were, perhaps,
amongst all the rest of the teachers of divinity, not more than
432
GERMANY.
three or four that may be called evangelical. But how happy the
change that has taken place since that time! It commenced even
during our French thraldom! It was a deep sense of the necessity
of a moral agency which awakened in the heart of our late king
and of his friends the design of establishing in Berlin a university,
that might carry out, if not the religious principle—because at
that time it was not yet sufficiently recognised in its dignity—at
least a moral principle, to act upon the people, in order to be able
to resist the French tyrant at that period. Under these circum-
stances the University of Berlin was established before the French
war; and even then it had, among its professors, that man whose
name afterward became endeared to many an European heart—
Augustus Neander, that converted son of Israel. And let me on
this occasion remark, that Prussia owes a great deal of her revival
in religion to converted sons of Israel. Some years ago, there
were no less than four converted Israelites in the University at
Berlin; and even at the present moment, and during the dis-
astrous crisis through which our kingdom has passed, there is a
Jewish professor of law in the University of Berlin, who is zealous
in promoting the order of the State, as well as the interests of
true religion. I allude to Professor Stahl. But I hasten to my
subject, and I shall be brief.
This university having been established, it contained in itself,
from the very beginning, chiefly among its teachers in divinity,
some measure of gospel light: but our late king, Frederick
William III., who is well known to this nation, though seriously
disposed from his youth, had not yet experienced that change
which leads a man to take the interests of the Church to heart,
and to consider it as one of the chief duties of life to promote the
glory of Christ. You remember, perhaps, that glorious word of the
emperor Alexander, which he uttered, when asked whence he
derived his living faith:-" The fire of Moscow was the fire at
which I kindled the lamp of my faith." So would the king of
Prussia say "Before I was humiliated, I went astray, but now,
Lord, I keep thy commandments." It was only after those days
of trouble that a glorious victory was given to the Prussian and
Russian armies, and then it was believed that the king's heart was
changed that memorable day when, on the battle-field of Leipsic,
after they had gained the victory, two emperors and one king
were seen kneeling down, and offering up praise to the Almighty.
That day was the dawn of the new light of true religion which
ITS RELIGIOUS STATE.
433
was breaking forth upon our country; for, after that happy change
in the heart of our monarch was effected, it became one of his
principal cares to see his universities provided with professors of
the Truth; and after the lapse of ten years this was to a great
extent effected.
But that university on which the theological education of most
of our youth depends-the University of Halle, to which I have
the privilege to belong-that very university which has, in two
memorable periods of our ecclesiastical history, decided, as it were,
the faith of the Protestant religion in our country, and which
numbered during a long period no less than 900 pupils of divi-
nity, so that you may judge how beneficial and salutary its
influence must prove-lay entirely in the darkness of Socinianism
and Unitarianism; and only one voice-it was a timid one-but
yet a candid one—was lifted up among the professors, by a man,
whose name, though scarcely known to English ears, is, I trust,
well known in heaven-Professor Knapp, a man who had received
the knowledge of Christ in that small body of Moravian Brethren
among whom alone was to be found in that dark period any
healthy fountain of light. But what was the general state of the
universities at that time? Some letters were published after his
death, in which he replies to a friend inquiring about the state of
vital Christianity among that vast number of nearly 1000 students
of divinity;-"How can you ask after life in a mass which is dead
in sin and frivolity, and entirely given to the distractions of youth?
I have only known one student whom I considered to be a real
Christian, and he came to me from the Moravians." In propor-
tion as such a state was lamentable, the more glorious is the
change that has taken place in that sphere in which I have the
happiness to live. I shall only observe here, that even during the
latter part of our late king's reign, and afterwards, under the
government of our present king, vacant professorships were taken
up by faithful men. I am happy to say, that perhaps without
exception, my colleagues are men that work with myself in the
same spirit and in the same faith. How rarely do you find, even
among those who hold the same principles, unity of spirit! But
I must say, that in unity of spirit we all go on our way.
Now,
you may readily imagine what the influence of this will be upon
the youth. It is true, that youth will always rather follow every
new light that shines upon them, and therefore have a disposition
towards every pernicious doctrine which arises; nevertheless, I am
2 E
434
GERMANY.
happy to say, that at the present moment there is not a party
among our students that takes in the whole of Rationalism.
Probably vital Christianity may be circumscribed to a smaller
number-and how can it be otherwise?-but at least that spirit
of opposition which formerly had a majority has ceased.
It is the custom of German students to form certain companies,
bands, or associations, to partake of the amusements of youth,
and to enjoy life. In former days they indulged in licentiousness
and frivolity, and not merely the innocent amusements of the
age; but we have now had for almost ten years an association,
formed by their own accord, which lays down as the basis of
membership faith in Christ the only begotten of the Father; and
these youths support one another, in this way, in their most holy
faith. That faith has, indeed, been brought to the test; and I
will just mention a proof which they have practically given, that
the principles which they adopted were not merely the principles
of the head, but the principles of the heart. In that baneful
year, 1848, Halle also was threatened with a movement amongst
the people, which aimed first at the destruction of the professors
of vital Christianity, called Pietists; and one evening it was
announced to myself, that at nine o'clock an attack was to take
place upon my house. The magistrate of the city solicited us
to leave the house, as he was not able to give sufficient protection
against the mob. Those students remained, and formed a camp
around their professors. In my own house I had four or five, and
opposite to it there was an encampment of students engaged in
a similar manner. And then again, a little while after, when
the royal authority was overthrown, and the magistracy was
elected from the mob, and they received a student among them
in order to please the students, the students were the first to issue
a placard to the people:-" Do not obey that magistrate who has
raised up himself: there is only one legitimate authority which we
obey."
Now that spirit is also calculated to promote the objects for
which we are assembled here. There are many practical proofs
that they have the same object at heart as you have to fight
against Popery and Infidelity, and to establish gospel truth
among the people. There is here a young man respecting whom
a paper has been laid before most of you. It is an address in
which is described his self-denial and exertion: he has undertaken
to become pastor of a flock which has scarcely an existence, but
ITS RELIGIOUS STATE.
435
i
which he has undertaken to collect in the midst of one of the
darkest Popish provinces, and has already assembled a little flock
of about 200: he has not yet succeeded in building a church, nor
is his own salary provided for, but he goes on in faith.
Twenty-four years have elapsed since I first addressed an English
meeting of the Continental Society. I had then nothing to report
but what was sad: I could only move the English public with reports
of the utter prostration of our Church; and in consequence, on my
return, I was threatened with dismissal from my professorship for
dishonouring Germany. But, I asked, can truth ever dishonour?
It was a sad truth that I had to tell. But I had to speak the
truth, because I was the servant of Christ. And now, dear
brethren, if after the lapse of twenty-four years I have brought
you better tidings, will you not give me credit for them too?
What is joyous, not what is sad, is now the truth. The wretched
state of a country is a motive for sympathy; but is there not also
a motive in a country's happiness? Therefore let both what my
brother who last addressed you and what I have said work
together for the good of Germany.
But not the rising generation of the Prussian clergy, nor the
clergy in general, presents the darkest aspect of our country—it is
the state of the laity over which we mourn. But how, you will
say, can the flock choose the wrong way if the shepherd precede
on the right? Here indeed the children must drink the bitter cup
their fathers have filled, for how may you reap grapes from a
ground where through two generations thorns and thistles have
been sown? But, I am sorry to say, I have to mention another
equally strong reason that our pastors, even the faithful ones,
have been, and are, up to the present time, more preachers than
pastors; and no stronger impulse but the dire outbreak of the
depravity of the people has been able to rouse them from their
indifference to their cure of the single souls. Since that time,
indeed, our Inner Mission had a blessed effect also upon the
pastors themselves.
* I speak of Prussia only, because my observation would not be applicable
to all the other parts of Germany.
SUPPLEMENTAL STATEMENT ON THE GERMAN
CHURCH UNION.
BY MR VON BETHMAN HOLLWEG.
CHARGED to bring you, dear brethren, fraternal salutations from
German Christians, and especially from the Committee of the
German Church Union, I think it convenient to give you first a
short account of that Church Union, which is, I suppose, not
well known to the majority of this assembly. I hope you will
find it is an addition to what the preceding speakers told you on
the bright side of the religious condition of my country. The
German Church Union has indeed some similarity with your
Evangelical Alliance, and yet differs from it in many points.
It was in the spring of 1848, when we were in the middle of
revolutionary movements throughout Germany, that some evan-
gelical men thought of, and convened a general assembly, repre-
senting in fact the living Evangelical Church of their fatherland.
The first motive was, to make a public act of humiliation before
God, in the name of the whole people, for all the sins which provoked
the Lord's wrath and just punishment upon them; to give an open
confession of their faith, and to protest against the unholy decrees
of the representatives of the nation assembled at Berlin and
Frankfort, by which they seemed to say-" We will not that the
Lord and his Anointed shall reign over us; let us break their
bands asunder, and cast away their cords from us.
The second motive was, to propound a confederation of all the
Protestant Churches of Germany.
You know, my dear brethren, that when by the exertions of
God's blessed instruments, Luther, Melancthon, Calvin, and others,
the Reformation took place in Germany, and all the bishops of that
country opposed it, the supreme ecclesiastical powers passed over
to the civil governors, the princes and magistrates of the different
states into which Germany is divided; and thus it happened that
the Protestant Church was divided into as many territorial churches
as there are larger or smaller states. And if it may seem lu-
GERMAN CHURCH UNION,
437
dicrous to speak of a Church of Hesse-Homburg, or Nassau, as
well as of Hanover and Prussia, you will find it rather a sad
thing, when you consider that those little churches, unsupported
by a larger body, and not corrected by their fellow-Christians-
moreover, often misguided by an unbelieving clergy, and oppressed
by narrow-minded magistrates—became the very seats of Rational-
ism and Infidelity. This bad state was to become worse, when
the civil magistrates, overpowered by the mob, intended, under the
specious pretext of separating State and Church, to desecrate the
first and deliver over the latter to an unbelieving multitude.
Therefore we thought the natural and best way to prevent this
unhappy result would be, if the believing members prepared a
fraternal confederation between those territorial churches, by
which the whole body, at the same time that it acquired an
independence of the State never possessed before, should be
strengthened and founded anew on the unaltered basis of their
old confessions. These confessions, however, are-first, the
Lutheran; secondly, the Calvinist; thirdly, the United Church,
which is based on the consenting articles of both. The zeal, not
always well enlightened, which the civil and ecclesiastical power
of some parts of Germany employed in promoting this union
between the Calvinist and the Lutheran Churches, gave occasion to
a reaction, which threatened to destroy it entirely, and to separate
both parties more than before. The proposed confederation of
Lutheran, Calvinist, and United Churches, seemed as fit to
prevent this evil, and to prepare for future time a more inti-
mate and complete union in faith between them. These were
the motives of the first assembly of Wittemberg. Though many
believing as well as far-looking men prophesied a sad event,
the Lord blessed the enterprise. More than five hundred evan-
gelical men of the clergy and laity, of the three denominations
mentioned before, and some of the Moravian Brethren, met in the
month of September 1848, at Luther's town, and laid the first
foundation stone of the Evangelical Church Union. The meeting
was opened by a profession of faith, not prepared by any
discussion, but spoken by a layman, in the form of a prayer, and
agreed to by all who were present. Of course the intention was
not to alter by it the old tests of faith, or to make a new one; but
only to let the whole Church know what men were assembled. As
it is characteristic of the spirit of that first assembly, and those of
438
GERMANY.
following years, it may be of some interest for you, my dear
brethren, to hear it. It was this:-
"We confess before Thee, O God, that we are altogether
miserable sinners, who left Thee the fountain of life, and fell by
Thy righteous judgment, into damnation and death.
"But we know too, by Thy infallible Word, and we profess it,
that Thou art love, that Thou desirest not the death of a sinner,
but that he might turn himself from his wickedness and live;
and that, therefore, Thou didst send Thy only begotten Son, our
Lord Jesus Christ, into the world, that whosoever believeth in
him should not perish, but have eternal life.
"We believe and profess that Thou, O eternal Word, which in
the beginning wast with God, and wast God, hast been made man
in all things except sin, like as we are; that Thou didst die on the
cross for our offences, and rise again for our justification; that
Thou didst ascend into heaven, and sittest on the right hand of
God, where Thou makest intercession for us.
"We believe and profess, O God, the Holy Ghost, that Thou
art our Comforter; that Thou didst gather Christians from all
tongues in the world; and still thus edifiest Thy Church. We
believe and profess that it is only by Thy mercy that we may
obtain repentance toward God, and justifying faith, and holiness,
without which no man shall see the Lord.
"So we confess Thee, O Jesus, in whom God the Father, the Son,
and the Holy Ghost, is our God; now, according to Thy promise,
confess us too before Thy Father by Thy mercy. Send down Thy
Spirit, and confirm Thy Word with signs following it; let the deaf
hear, the blind receive their sight, the dead rise up, and the poor have
the gospel preached to them. Remove not Thy candlestick out of
its place among our people, but let us all live in Thy name, and
stand on Thy right hand when Thou comest to judge the quick and
the dead."
The transactions following the confession tended to give an
outline of the confederation intended. It will be sufficient to
mention here, that it was agreed-first, that the confederation
ought to be founded on the Confessions of faith of the Reformation;
secondly, that the single churches ought to remain independent in
their government, but be confederated to carry out the ends com-
mon to all. Among these ends, the revival of the Church by the
Inner Mission, and the communion with all Protestant Churches in
GERMAN CHURCH UNION.
439
the world, were especially named. But as the assembly of
Wittemberg had no power nor commission of the official Church to
realise this confederation, it was resolved to meet again, in the
next and the following year, and, till this confederation itself
should take place, to do instead of it all those things, as much as
a private assembly could without infringing the ordinances of
the Church. Therefore a committee was appointed for carrying out
its resolutions in the interval. Then we met again in 1849 at
Wittemberg, in 1850 at Stuttgard, and the fourth assembly will
take place the 16th of the next month at Elberfeld.
If you ask now, my dear brethren, what was the actual result
of the whole enterprise, I must make a distinction.
The confederation of the official Churches itself, though many of
their governors were willing to do it, has not yet been formed,
because the much embroiled political affairs of Germany pre-
vented it. But in this very year deputies of the supreme authori-
ties of the Churches of Wurtemberg, Baden, Prussia, and some
other places will meet at Elberfeld at the same time as our
assembly will take place, and deliberate how a nearer connexion
between their Churches could be managed. As the utility, I dare
say necessity, of it is almost generally felt, I have no doubt it will
be realised, and become a great blessing for the whole Church
of Germany.
And whatever may come of that, our annual assembly of the
Free Church Diet, as we call it, will be repeated as long as the
Lord has his work in it. And, indeed, he has his work in it! The
assembly of the most distinguished Christian men from almost all
parts of Germany, discussing the most important practical ques-
tions of the present time, becomes more and more a power in the
Church. The revival proceeding from it is evident, and it has
exerted in many single cases a decisive and salutary influence.
I shall only mention that the Church of Wurtemberg, in giving a
new organisation to its congregations, followed the rules proposed
by the first assembly of Wittemberg. The intervention of the
assembly of Stuttgard prevented most pernicious measures in the
Church of the Bavarian palatinate. Finally, an appeal to the
highest authorities in all German states, as well as to the whole
Church, on Sabbath desecration, gave a general, and we hope dur-
able, impulse to keep holy the day of the Lord.
And, above all, the progress of the Inner Mission ought to be
440
GERMANY.
looked upon as the greatest blessing with which the Lord crowned
our enterprise.
As my excellent friend Dr Wichern will tell you more of that,
I shall not trespass longer on your patience, but stop here, and say
only this:-You held out to us a brotherly hand, and we accepted
it; we are here as deputies of the German Church Diet, and of the
Central Committee of the Inner Mission, to profess that we stand on
the same ground as you do-it is "Jesus Christ, the same yesterday,
and to-day, and for ever;" Jesus Christ our wisdom, our righteous-
ness, our sanctification and redemption! And if you are willing
to draw closer the bonds of union between us, I shall say, come
and see who we are and what we are doing. A deputation of the
Evangelical Alliance, sent to Elberfeld to confirm the brotherhood
between English and German Christians, will be heartily welcome.
Your deputies will find that our Evangelical Alliance or con-
federation has already found its work, the object of its common
national and evangelical action; I mean all those works of Chris-
tian charity and Christianisation of national life which we comprise
under the name of the Inner Mission.
And I beg leave to recommend to your most serious considera-
tion the two questions-first, whether this evangelical confederation,
as able and powerful as I am sure it will be found willing to
co-operate with you, is not the body which you should consider as
your organ among the German nations; and, secondly, whether
the Inner Mission is not the work demanded by the necessities of
the time, and the work which you ought yourselves to adopt, both as
the object of your own action and as the most proper object of
international co-operation.
And if you agree, moreover, I dare say to you, as St Peter said
to the sons of Zebedee, when at the word of Jesus they enclosed a
great multitude of fishes and their net brake: "Come and help
us!" that the kingdom of Christ may come to all nations in the
world.
POPERY IN GERMANY.
BY THE REV. PROFESSOR EBRARD, D.D.
OF THE UNIVERSITY OF ERLANGEN, BAVARIA.
WHEN the circular issued by the British Evangelical Alliance, for
the purpose of inviting all evangelical Christians to this present
meeting, reached me, it was accompanied by a letter, in which I was
requested to read to this assembly "A paper on the system of the
Romish Church, as at present affecting and as yet likely to affect all
countries speaking the German language; her spirit and tactics; her
operations, influence, and prospects." However gratified and hon-
oured I felt by the invitation, I was rather at first sight startled by
the request which came along with it. For I could not but feel that
there would be in the forthcoming meeting many far more competent
and experienced to treat of this difficult matter than I am, whilst a
minor and yet not unimportant difficulty presented itself in the
consideration as to language. Still I felt it to be the duty of
every one here present not to withhold his mite, however small,
from that fund of knowledge and experience which is to be accu-
mulated on this occasion for the benefit and furtherance of the
Church at large,—and to endeavour, according to the measure of
gift and talent intrusted to him, to advance the great end which
this truly evangelical meeting has in view. And hence I deter-
mined to comply with the request, resolving, at the same time, to
appeal, which I do herewith, to your kind indulgence, both as to
the subject-matter presented to you, and as to the language and
manner in which it is pronounced. And now I address myself at
once to the question before us.
The Christian Church is the establishment of the means of
grace; for God will not work faith in us but by his own appointed
means. His eternal Son did not effect our redemption by a doc-
trine or a theory, but by a fact. Born of a woman, in the fulness
of time, he offered himself a sacrifice for our sins on the cross, and
overcame death by his resurrection; and our redemption, thus
442
GERMANY.
purchased, became thereby as real a fact as the fall of Adam.
Such facts as are become historical can only be handed down by
tradition or Scripture; and thus the gospel is made known to
sinners by the Word, which God has been graciously pleased to
give us through his inspired instruments, and which has been
transmitted to us genuine and unimpaired from generation to gene-
ration. But our blessed Saviour, in his infinite wisdom, did not
think proper to leave it to accident, whether those men who had
heard, believed, and followed his doctrines should form a society,
for the purpose of handing down the word of salvation to their
own posterity and the world at large. Thus a school might have
been established, but not a church. Such a school would have
been liable to be divided by dissent into divers schools, without
any common bond of union. No, not to us poor mortals did He
leave the propagation of his gospel, but he resolved himself to be
in the midst of this holy work, and to assist us with his Spirit;
and, therefore, as a second and further means of grace, added to
the Scripture the holy sacraments, thereby making himself the
heavenly seal of grace and promise to the body of his followers,
and forming them into a community which belongs to him who is
its Head, and whose members, by his Holy Spirit, shall be par-
takers of a new life, and nourished by the bread of heaven, which
giveth life unto the world.
Now, as the Church can only be regarded as the medium of
grace, and as Christ with his Spirit must, in addition to these
means, afford the grace itself, it will follow that the Church has
not the power of bestowing eternal life, but only of offering the
means of obtaining it, and that we owe to her, not our salvation,
but only the possibility of salvation. As may be expected, how-
ever, from the nature of the pride of the human heart, there ever
exists a disposition among men to boast of their own deeds, and to
regard with a species of idolatry their operations in the Church.
On the present occasion, it is not necessary to pursue the devel-
opment of this self-deification; we will confine ourselves to men-
tioning, that the establishment of the means of grace has been formed
into a court, distributing salvation and condemnation. In order to
participate in the blessings of redemption, it is indeed necessary
that we should become members of this visible society, which
preaches the Word, and exhibits the sacraments; but this human
fellowship is only a condition of salvation; the efficient cause of
our blessedness is the triune God alone. By participation in the
POPERY.
443
means of grace we become subject to the influences of this Holy
Spirit, but they have but little effect, if the invisible communion
of faith with the Head is not combined with the visible fellowship
of the Church and her members. Instead of acknowledging these
fundamental truths, the Church of Rome considers herself with
her means of grace as the efficient cause of salvation, insisting that
our peace with God, our justification before his sovereign tribunal,
our entrance into heaven, does not depend solely on our inward
communion with Christ by faith, but on our relation with herself.
Thus the meaning and proper acceptation of the word church
has been altered. While that society termed "the Church" is
both the body of believers in Christ, and at the same time a
mother who bears her children to the feet of the Saviour, and
may be compared to a flame, which propagates itself both by
being kindled and by kindling, the Romish Church has fixed an
enormous gulf between the incorporated body of believers and
the Church; on one side of which is a congregation of wretched
sinners, standing in need of forgiveness and grace, and on the
other the priesthood, alone possessed of all the riches and benefits
of God's mercy and grace. The Church thus ceases to be the
communion of believers-she is only the mother of believers.
The laity are blessed, and it is she who blesses them. But this
mother, like a stepmother, instead of bearing her children to the
arms of Christ, to the end that they may embrace him by their
own faith, thrusts herself between the Shepherd and the sheep,
taking good care that no repenting sinner shall prostrate himself
with his burden of sins immediately before the throne of grace,
and that all the blessings of redemption shall be only attainable
through her. Concealing the fact-wilfully withholding the divine,
the all-important truth-that "there is one God and one Mediator
between God and men, the man Christ Jesus," she constitutes
herself another mediator between the one Mediator and men, and
thus incurs the reproach of bearing both a judaical and pagan
character. She does not deny that Jesus Christ has once for all
obtained redemption for our sins, by his voluntary sacrifice of
himself on the cross, but nevertheless teaches, that all the blessings
to be derived therefrom are only available by those to whom she
chooses to communicate them, by means of a bloodless repetition
of this sacrifice to the Father. She does not deny the Holy
Scripture to be the Word of God, containing those laws, doctrines,
and decrees, by which alone we must be guided on our way to
444
GERMANY,
eternal salvation; but she wilfully breaks the express command
of our blessed Lord to "search the Scriptures," reserving to the
priesthood alone the liberty of explaining and expounding the
Word of God. She does not deny that the ear of God is open to
all prayer, but she is jealous of the people's addressing themselves
immediately to the Father or the Son, wishing rather that they
invoke the secondary mediation of the triumphant Church and her
queen the Holy Virgin. She does not deny that God alone has
power to forgive sins when we are penitent; but she still teaches
that this forgiveness is efficacious only for those who have fulfilled
their duties and penitential offices to the Church; and in order
to facilitate these duties, she releases from them on payment of
money. In a word, salvation is considered as a sum deposited in
the hands of the clergy as a fund, whose interest can be obtained
by paying the price demanded by the Church. The Papacy does
not destroy the basis of our religion, but she conceals it beneath
a curtain; she does not overturn the theory of salvation by grace,
but in her practice she misleads the mass of the people by teaching
them to found their hope on works.
Now, it is impossible for the Romish Church to bear such a
judaical character as the foregoing facts must satisfactorily prove
to any well-regulated and unprejudiced mind, without at the same
time involving herself in a species of paganism. By excluding
the laity from the inner sanctuary of the Church—that Church
which, in truth, is one only of the priesthood, and not of the
people—she elevates herself above the latter, assuming a position
and a relationship to them which belongs to God alone. She
teaches that they must build their hope of salvation upon the
Church, or, in other words, the Virgin, the Saints, the Pope, and
the clergy and their intercessions. Those saints who offer up
their prayers to God for the people must be invoked by them.
Thus, at the same time that the priesthood represent the laity in
the presence of God, they occupy the place of God in the eyes
of the laity; and hence our blessed Lord becomes of second con-
sideration to his mother, the Virgin Mary. And in the same
manner, the priesthood becomes to the laity of equal importance
with our Lord himself, as the adoration of the Saviour is held of
little importance unless accompanied by the sacrifices and inter-
cession of the Church, while any one, who has a clear account
with the priesthood, may rest assured of his favourable acceptance
with God.
POPERY.
445
Thus it follows, that the limits of the Church have been dis-
placed; for, instead of acknowledging the difference between the
Church as the establishment of the means of grace, which includes
all who by baptism are made objects of the influence of these
means, and the kingdom of God, which is the invisible number of
those who stand in the inward communion with the triune God by
faith, the Papacy exalts the Church to that place which is due to
the kingdom of God; and, consequently, instead of acknowledging
that all who are baptized in the name of the Father, the Son, and
the Holy Ghost, conformably to the institution of our Lord, belong
to the catholic Church, founded by our blessed Lord himself, they
regard none as members of the Church who do not subject them-
selves to the rule of the Roman priesthood, and to the Bishop of
Rome, as the visible head of the Church--all others being de-
nounced as heretics and deserters from the true faith.
In consequence of this confusion between the visible catholic
Church and the invisible kingdom of God, it is not surprising that
the relation also between the Church and the State politic should be
affected. Where each of these two estates is aware of its own
interest, the latter will address the former thus:-" Offer the
means of grace to my subjects, preach to them the Word of God,
administer to them the holy sacraments; for we well know that
every good Christian will be a good citizen, and perform his duties
towards the community and its institutions." Upon which the
Church will reply:-"All this it is my purpose to perform; but
it is your duty to defend me from injury, oppression, and persecu-
tion from without; you must by law restrain what God has for-
bidden, and thus, assuming the post of a Moses, keep alive in the
hearts of the people a consciousness of the difference between the
good and the wicked." Thus acting in union, the Government
will not assume authority in ecclesiastical matters, nor will the
Church meddle with the affairs of the State, but each confine
herself to her own peculiar jurisdiction. But far different is the
practice of the Church of Rome. By assuming to herself that
power on earth which belongs only to God, she claims a right of
subjecting under her supreme authority all human orders, states,
and governments. She not only undertakes to serve and admi-
nister the necessary means for human salvation, but she reigns;
she invests herself with sovereign power; she opens the gates of
heaven, and condemns to hell, with absolute authority; she is
God's vicegerent on earth, and whatever is done by her is done
446
GERMANY.
啡
​by God; why, then, should not all human powers be subject to
one invested with divine authority? The Pope is, as it were, the
sun; the head of the political government, which is no more than
the moon; public as well as private interests must give way,
wherever they interfere with the interests of the Church. In
obedience to the commands of Pascal II., the Emperor Henry V.
raised the sword against his unhappy father; and numerous in-
stances can be produced of subjects who have been absolved from
their oaths of allegiance sworn to their legitimate sovereigns.
Happy would it be, were the Church of Rome really invested with
the richness of grace, divine power, justice, and infallibility, which
she boasts of; but her whole system being nothing but a base
imposture, a vile counterfeit, she injures herself as well as the
secular states. She undertakes to guide the people to God, to
inculcate piety and devotion; but, lo! she follows a wrong path,
she misleads them, and her error will not be found out until it be
too late to retrieve it. She engages to reconcile the world with
Christ, but all who rely upon the efficacy of her intercession build
their hopes upon fallacious sands. Endeavouring to overcome the
world with carnal weapons, the world obtained the victory over
her; subjected to the spirit of the world, she ceased to be governed
by the Spirit of God, and became carnal herself. Woe to poor
mortals, who attempt to take the sceptre of the eternal God into
their own polluted hands, and who do not tremble at the maledic-
tion and fearful punishment that must be the inevitable result of
this their temerity!
More injurious, however, than the conflict of Popery with human
governments, is her opposition to the gospel itself. The flesh will
not be reproved by the Spirit, and she applies her carnal weapons
against the doctrines of the evangelical Church of Christ, wherever
they make their voice and protests heard. Until the sixteenth
century, she even succeeded in persecuting the professors of the
gospel by fire and the sword; and the knowledge of the truth
was constrained to retire into the inaccessible recesses of Pied-
mont, and to seek refuge among the wool-dressers and weavers of
Flanders and of the Lower Rhine. And when, at the time of the
Reformation, the Spirit of God was poured in streams on the
Church, the Church of Rome employed every means in her power,
that both force and art could suggest, to damp this Spirit, and
quench its influence; and she continues this contest even to the
present day, wherever she has any influence, which she maintains
POPERY.
447
with an energy and perseverance calculated to excite our highest
admiration, were it applied to a good cause. But means, employed
with ever so much vigour and energy, cannot justify a bad end;
nor, on the other hand, can the pretended holiness of that end
justify means of an equivocal nature.
Let us now proceed to take into consideration our principal
proposition-the present state of Popery in Germany; and in so
doing, we cannot forbear cursorily to remark on the manner in
which the existing mutual relations between the Protestant and
Roman Churches have been arranged and regulated, from the time
of the Reformation to the Congress of Vienna; as it is not possible
to comprehend rightly the nature of her present encroachments,
without first knowing her historical position, and the settlement
which forms the basis of them.
When the Reformers began their work, their object was, not to
found a new Church, but to endeavour to reform, purge, and
cleanse the one catholic Church from all human ordinances which
were contrary to the Word of God; thereby naturally incurring
the wrath and enmity of the Pope and his clergy, who condemned
them as heretics, declaring that those alone who acknowledged the
divine authority of the Pope formed the Church of Christ. The
Reformers, on their part, asserted that this Pope, who suppressed,
in the name of God, the very Word of God itself, could be no
other than the Antichrist; they consequently considered the Pa-
pacy as a tyrannical power in the Church, and created a strong
distinction between the catholic Church, or body, whose Head was
Christ, and the Pope, with his clergy—regarding the latter as a
rebel against the kingdom of Christ. Neither party, therefore,
conceded to the other, "You are a species of church, as well as
we; we are a church, and you are a church;" but each party as-
serted, “We are the only true Church of Christ, and you are
either misled or misleaders." Thus arose a most severe conflict. ;
the Papists regarding it as a duty to extirpate heresy; while, on
the contrary, the Protestants used their utmost endeavours to con-
vert the Papists, and propagate their own doctrines.
But while in France, in the Netherlands, and in some other
countries, this contest was waged, during one or two centuries,
with the most passionate ardour, the Protestants in Germany were
soon constrained to content themselves with acting on the defen-
sive. Without hoping that they could overcome the Papacy, they
requested only tolerance for themselves. These were their views,
448
GERMANY.
from the Diet of Augsburg, 1530, till the peace of Augsburg,
1555. In this peace, the Protestants attained their purpose; for
it was decided, that all princes or ruling powers should have liberty
"of erecting and introducing into their countries the Confession of
Augsburg," without let or hindrance from the Roman princes or
powers. Thus the princes and the governments of free towns
could determine their religion for themselves, as well as for their
subjects; whilst to the individual, the liberty to choose his creed
was not granted. Protestant subjects of Popish princes were only
allowed to emigrate without great hindrance into other countries.
In vain the Protestant princes endeavoured to alter this point; all
they could obtain was an imperial declaration, by which immunity
was allowed to those Protestant nobles whose position was such as
to include them within the circuits which were ruled by ecclesiasti-
cal princes.
There was another point determined upon at the peace of
Augsburg, which occasioned some confusion-the "reservatum
ecclesiasticum," which decreed, that every ecclesiastical elector,
archbishop, bishop, or abbot, who embraced Protestantism, must
renounce his benefice. This conclusion, which was never assented
to by the Protestant princes, became a point of the greatest im-
portance, when the elector of Cologne, Gebhard Truchsess (1582),
seceded to the Reformed creed. Had the Protestant princes then
been able to secure his retaining both benefices and dominion, a
majority of four Protestant electors, against three Popish electors,
would have been secured in the electoral body, and consequently
a most decided preponderance of Protestantism in Germany. It
is not improbable, also, that the imperial crown, which was then
elective, might have passed from the house of Hapsburgh to that
of Saxony, and the whole history of Germany might have be-
come different from what it now is. But, there was another
circumstance which influenced the decision with regard to the
above-named elector. Gebhard Truchsess did not meet with the
requisite support, in consequence of his having adopted the Re-
formed doctrines instead of the Lutheran, and thus the Protest-
ant princes lost the fourth electorate, and at the same time the
majority in the empire; and as they would not include the
Reformed princes or governments in the advantages of the peace
of Augsburg, new contentions arose, and a terrible war of thirty
years was necessary before the Reformed states were able to
participate in those advantages. The peace of Westphalia did
POPERY.
449
not materially differ from the peace of Augsburg; still it was only
princes and governments, not individuals, that were allowed for
the future to change their religion. And not only this; the treaty
also included that very important clause, that, as regards single
communities, they were to assume that position in ecclesiastical
matters which they held in 1624, which year was agreed upon as
the normal year.
In consequence of this arrangement, the Germans, tired of the
terrible war, accustomed themselves in their practice to acknow-
ledge each other as members of Christian Churches. The
Romish, the Lutheran, and the Reformed Churches were looked
upon as three sections of the one catholic Church. Formerly, the
opinion obtained, that, in every town or village, one church only
could be established; for instance, in the Lutheran countries, the
Lutheran Church was considered the only and true Church of
Christ, and besides it, no other denomination was permitted to
build a place of worship; in the Popish countries, the Romish
Church was recognised as the national Church. But now it
happened, by degrees, that several denominations were tolerated
in the same place; two different events contributing to this altera-
tion of practice. In the first instance, several princes of one
denomination obtained, by inheritance, countries whose inhabitants
belonged to another denomination. For example, the Elector of
Brandenburg got possession of the Popish duchy of Cleves (1609).
Secondly, some Lutheran princes gave shelter within their territory
to Reformed refugees from the kingdom of France, and allowed
them to build churches in the midst of the Lutheran countries-
for example, the Elector of Brunswick-Luneburg, the Margrave of
Brandenburg-Baireuth, and Anspach. Now, although the clergy
continued their polemical controversies, yet their congregations.
began to consider each other as legitimate sections of the one
Christian Church. But here let us not forget, that this acknow-
ledgment was not reciprocal between Protestants and Papists;
for while Papists in Protestant countries were tolerated and re-
ceived, Protestants under the dominion of Popish princes could
scarcely obtain the realisation of those few and scanty rights and
privileges which by the Westphalian peace had been conceded to
them. When Protestant countries-for example, Pfalz-Neuburgh
—by inheritance came under a Popish government, the latter
employed all possible means to induce them to return to the
Roman Catholic religion; and though a special corporation, the
2 F
450
GERMANY.
"Corpus Evangelicorum," existed in the German empire, in order
to defend the Protestant rights, yet earnest reprisals were often
necessary to put a limit to the vexations, oppressions, and cunning
stratagems which were practised by the Popish princes.
At length this state of affairs was put an end to by the French
wars of Napoleon, and by the Congress of Vienna. Now it has
been determined, in regard of all the confederate states of Ger-
many, that these three churches, the Popish, the Lutheran and the
Reformed, have a right to exist; that not only the governments,
but also each individual, had "the liberty of choosing one of these
religions," as the term runs in modern German legislation; and
that no government should oppress the adherents of either of these
confessions. We should, however, lie under a great deception if
we supposed that therefore these three denominations were
possessed of equal rights in all German countries. They have
only the right to exist, and are tolerated. But in several Popish
states the Roman Church enjoys the most important privileges.
For example, in Austria, till the year 1848, the right of public
service was not conceded to the Protestants; they were not per-
mitted to have either churches, steeples, or bells; they were
obliged to hold their service in spacious apartments which had
the appearance of private houses, and the greatest inequality
existed in regard to intermixed marriages. At the same time,
Papists under the sceptre of Protestant princes have full security
for all their rights; there exists concordata, or other agreements,
which guarantee them their right of existence, their privileges,
and the public exercise of their religion; and more than once they
demanded greater privileges in Protestant countries for their Church
than even the Protestants themselves possessed.
Besides all this, there exists a very dangerous inequality, the
Pope having acknowledged neither the peace of Augsburg, the
Westphalian peace, nor the constitutions of the Congress of
Vienna. Innocent X. protested in a bull (1651) against the West-
phalian peace, and his successors have on every occasion renewed
this protest; at last, the Cardinal Gonsalvi did the same, in the
name of Pius VII., in opposition to the decrees of the Congress of
Vienna. The Papacy only suffers the rights which were granted
to the Protestants, because it cannot help it; and takes no notice
of them, as long as it is destitute of the power of hindering or
abolishing these concessions: in the meanwhile, it does not cease.
to uphold its old protests. Hence the acknowledgment is reci-
POPERY.
451
procal, not in theory, but in practice; for, whilst even some old
Reformed theologians-Polanus, for example-have acknowledged
the Popish Church as being a real church, without its being a
pure church-while at the present day all Protestant theologians
concede that the Popish Church is also a part of the universal
Church, and while they justly distinguish between the Papacy
and the body of the Romish Church-the Papacy, on the con-
trary, insists upon its old views, that Protestantism has properly
no right to exist, being no species of church, but only the result
of an insurrection against the legitimate ecclesiastical power.
Thus, it is dangerous to allow to the Popish Church, in Pro-
testant states, equal rights with the evangelical churches; or full
and unconstrained liberty for organising themselves, and carrying
out their system; for they consider it as an essential part of their
system, and of their rights, to refuse to Protestantism every par-
ticle of right, and even toleration; and they will, undoubtedly,
renew their old persecutions against us, as soon as the weight of
worldly power ceases to restrain them. Now, should it be asserted
that it is but just to allow the Papists the same liberty which is
due to all other denominations-I reply, until they acknowledge
us to have equal rights with themselves, as members of the
catholic Church of Christ, they can have no possible claim for an
equalisation of rights with us in the state politic. As long as
they do not allow us to be a part of the Church-as long as the
Pope does not acknowledge the Westphalian peace and the Con-
gress of Vienna-as long as Popery uses worldly and carnal con-
straint against all those who differ from her in religious matters-
we must uphold the word of Scripture, "Eye for eye, tooth for
tooth;" and unless we do so, we are committing an act of suicide
against our evangelical Church, and against the holy gospel.*
But it is time to turn our attention to the present state of Popery
in Germany, and to her tactics, operations, and prospects, since
* In a communication I have received from Professor Ebrard, he requests
me to subjoin to this passage the following note.-EDITOR.
"The meaning of the author will be understood as not being this, that
evangelical governments should pay persecution by persecution, vexation by
vexation, sin by sin; but (as the preceding words teach, and as he will
expressly declare) only this, that, as long as Popery does not allow to evan-
gelical peoples and governments the right of existence, evangelical govern-
ments again must not give a boundless and unlimited liberty to the Popish
Church, unless they will bring the evangelical Church into the most serious
danger of persecution.”
452
GERMANY.
the year 1848. This matter being extremely complicated, by the
number of divers governments and constitutions which come
under consideration, and by the different objects of controversy,
we must endeavour to divide our subject into several distinct
parts. I will therefore speak, in the first place, of the newest
experiments, by which Popery has attempted to escape the control
of all earthly government: and, secondly, I intend to call your
attention to the various attempts which the Papacy has made to
injure the Protestant churches, with regard to their general privi-
leges in the Catholic monarchies, their admissions in the particular
towns or communities, their rights in the parishes, and intermixed
marriages.
I. In Germany, as everybody knows, the control of Govern-
ment extends both to the Protestant and the Romish Church. By
this arrangement, the ruler of these countries must needs be made
acquainted with all conclusions, laws, and regulations touching
ecclesiastical government, in order to examine whether they
contain anything dangerous to public safety. This right, termed
the "placetum regium," and the "jus cavendi," was exercised
within the Roman Church by Popish as well as by Protestant
governments. Joseph II. had introduced it even into Austria.
But after the revolution of 1848, the bishops and archbishops of
Austria held a conference at Vienna (1849), and requested that
they should be allowed, in the first place, to hold synods; and in
the second, to publish all eeclesiastical bulls, regulations, and
documents, without having first presented them to the emperor's
government for approval. By means of the first, they had in
view to enlarge their independence of the See of Rome; by the
second, their independence of the political government. The first
request was made also by some bishops in Bavaria, Prussia, and
Baden; namely, the Bishops of Passau, Ratisbon, and Fribourg;
but the Pope immediately put a stop to these efforts, by declaring
(July 1849) that the present was not a proper time for such an
undertaking. The second, on the contrary, namely, the abolition
of the "placetum regium," has been granted to the prelates of
Austria, in an imperial edict of the 18th April 1850, by which
the whole edifice of the Austrian canon law, as raised by Joseph
II., has in fact been overturned. By this stroke, the Papacy
obtained immense power in Austria; and it remains to be seen,
whether the Government of this large empire will be able to
maintain, against the Church, its own independence.
POPERY.
453
In Prussia, during the last year, another contest arose between
the Church of Rome and the Government. The king, confor-
mably with the opinion of his diet, resolved that every person in
office, who held his place by nomination from the king, should
take the oath of the Constitution from the 31st January. Clergy-
men, as such, were not required to take the oath, excepting those
who held certain offices under the Government, as professors of
divinity, or counsellors or inspectors of schools. Suddenly, the
Bishop of Treves forbade such priests to take this oath, without
adjoining the express restriction, "salvis ecclesiæ juribus." This
took place on the 22d February 1850. On the 29th March, the
Bishop of Munster followed the example of his colleague, as did
also, on the 14th April, the Bishop of Aix-la-Chapelle. It is
difficult to explain what purpose they had in view by proceeding
in this manner; for shortly afterwards they declared, as we shall
soon see, that the literal sense of the Constitution admitted an
interpretation favourable to the Church of Rome. Either they
intended to keep open a possibility of renewing their old protests
against the secularisation of the ecclesiastical benefices, which
occurred in the beginning of this century, or, more probably, it
was done merely to put difficulties in the way of the Government.
Upon this, the minister of educational and spiritual affairs addressed
a circular letter (on the 29th March) to all the presidents of pro-
vincial governments, to the effect that the royal power would not
allow either this restriction or any other; and that the bishops
were to be requested to state whether they found an irreconcileable
difference between their duties as in the employment of Govern-
ment and as priests. If they did so, they should be called on to
resign the posts they held under the king; if they did not, it should
be stated in the official document, to be drawn up on the occasion,
that the Government attached no importance to such a restriction.
Shortly after this, a certain school-counsellor in Munster, called
Mencke, refused the oath, and was temporarily suspended. The
professors of divinity in Munster declared that they, for their
parts, had no scruple to take the oath, but they wished to act in
union with the bishop, and requested a respite, in order to confer
with him. This being allowed, they questioned the bishop,
whether his rescript should be considered as a command, or as a
simple intimation of his personal opinion. He did not reply.
They questioned him a second and a third time. At last, he
answered, that it would be impossible to decide, in so short a time,
454
GERMANY.
a question of such difficulty. It was not until the month of April
that he decided that his rescript had the nature of a command,
interdicting them to take the oath.
About the same time a letter of a bishop (presumed to be from
the Prince-Bishop of Breslau), addressed to the minister of State,
was published in the newspapers, wherein he says, that he could
not imagine for what reason the minister could object to this re-
striction, unless he had in view the violation of some acknowledged
and existing ecclesiastical rights by means of the new Constitution,
but in contradiction to its chief principles. It must appear to us a
very strange manner of proceeding, to acknowledge that the chief
principles of a constitution were opposed to any violation of
ecclesiastical rights, and to defend, nevertheless, a restriction
which must then have been quite superfluous.
Meanwhile, the professors of theology in Bonn and in Breslau
took the oath without hesitation and without any restriction.
The Government, far from yielding in so just a matter, declared,
on the 17th of April, that whoever found it incompatible with
his duties as an ecclesiastic to hold any situation under the crown,
had no other alternative but to resign it. On the following day,
namely, the 18th of April, the bishops of the Archbishopric of
Cologne met, and issued a paper to their clergy, in which they
advanced some steps towards satisfying the Government; for,
constraining themselves to the concession, that the new Constitu-
tion, in its literal sense, was favourable to the Church, and that
there only remained a possibility of distorting and expounding it
in a disadvantageous manner, and in contradiction to ecclesiastical
rights, they sacrificed the restriction "salvis ecclesiæ juribus,” and
decreed only this, that every priest, before taking the oath, should
declare, that by that act he did not intend to make any admission
prejudicial to the Church or his own duties, or his relation to the
Church. With this the ministers of State declared the Govern-
ment to be content (on the 25th of April); and the Prince-Bishop
of Breslau adding also (on the 4th of May) the declaration of his
colleagues, put an end to a long contest which had been waged
about nothing.
Infinitely more important is a controversy between the Govern-
ment of Bavaria and the See of Rome, which arose early in the
year 1818, and was renewed some months since. King Maximi-
lian Joseph I. issued, in the year 1809, a law, called the “Edict of
Religion," by which full liberty of conscience is guaranteed to all
POPERY.
455
his subjects, and by which the Catholic, Lutheran, and Reformed
Churches are recognised as "public societies of religion," investing
them with all the privileges of the public service, and the promise
of support from the public funds. Besides which, this edict of
religion introduces the "placetum regium," and subjects the clergy,
in certain matters, to secular jurisdiction-such as regards testa-
mentary dispositions, all questions relative to the employment of
ecclesiastical property, all those punishments to be inflicted on
clergymen by which their civil rights could in any way be
affected, the laws of matrimony, &c. Eight years after this,
namely, the 5th of June 1817, king Maximilian concluded a
concordat with the Pope, which, in its first article, promises to the
Romish religion all rights and privileges which belong to her,
according to the Divine ordination and the canonical decrees. But
as, according to these decrees, the Romish Church alone has the
right of existence, and as she claims for herself the privilege of
destroying all heresy, it follows, that this article of the concordat
involves a very dangerous contradiction to the before-mentioned
edict of religion. A further contradiction consists in this circum-
stance, that the twelfth article of the concordat allows to the
bishops and clergy full liberty of publishing "their ecclesiastical
instructions and ordinances," without their previous recognition on
the part of the secular power; the same article submits all those
questions which, conformably to the edict of religion, are to be
decided by secular courts, to the jurisdiction of the bishops. The
more important these contradictory points are for the freedom of
the kingdom, and for the existence of the Protestant Church, the
more necessary it becomes to possess a distinct decision, whether
or not these laws should be valid. But the decision about the
value of these regulations is as important, in point of form, as it is
in regard to the subject-matter to which these regulations refer.
For the sixteenth article of the concordat determines that, by this
present compromise, all laws, ordinances, and decrees, issued till
now in Bavaria, should be considered as abolished, so far as they
are incongruous with the concordat. But, in contradiction to this,
the edict of religion was published again, in the following year
(the 26th of May 1818), as an essential part of the Constitution,
while the concordat is received only as an appendix into the
documents of the Constitution. Immediately after the publication.
of the Constitution, the Pope protested against it, but the good
king replied, "that the edict of religion concerned only the
456
GERMANY.
Protestants, while the Roman Catholics were subject to the
arrangements of the concordat." Though this declaration, which
was repeated in the edict of Tegernsee (1821), was in no way
decided enough, yet it must follow, that the concordat was of no
consequence in regard to the mutual relations between the Romish
and the Protestant Churches. And, indeed, until the present
moment, it was decided by practice, not only that the Protestant
Churches had equal rights with the Romish Church, but also that
concerning the "placetum regium" and the secular jurisdiction,
Government maintained the settlements of the edict of religion
against the twelfth article of the concordat, although these points
concern only the members of the Romish Church. But, last year,
the bishops of Bavaria presented a petition to the Bavarian
parliament, in which they demanded the carrying into effect of
the concordat, especially the twelfth article. This question has
not yet come under discussion, but we cannot doubt that the
next session will introduce debates of the highest importance on
this subject.
In surveying these facts, we see in Austria the effectual victory
of the Papacy in a most important point; in Prussia, a victory of
Government, but in a matter of no consequence; and, lastly, in
Bavaria, the commencement of an important process, whose issue
cannot yet be predicted.
II. We now pass on to the second part of our subject, namely,
to the attacks which Popery has directed immediately against the
Protestant Churches. Of late, the state of things has been such,
that Popery has had, in many cases, to assume a rather more
defensive position, so as to ward off the attacks of Protestantism;
hence she has been less aggressive, and perhaps also less oppresive.
Above all other countries in Germany, we must, under this point
of view, commence again with Austria. For, while the Romish
Church obtained the most important privileges from the Imperial
Government, the Protestant Churches likewise gained a number of
rights, which they had stood greatly in need of, ever since the
time of the Reformation. The revolution of the year 1848 having
shaken many a legal institution, Government being intimidated,
and the question of separation between Church and State every-
where broached and discussed, several Protestant ministers as-
sembled at Vienna in the month of August 1848, in order to
demand public acknowledgment, and the right of publicly exer-
cising their worship. Indeed, they obtained, by an edict of the
POPERY.
457
ministers (31st January 1849), a provisional concession of the
following five points: 1. While up to that time they were
compelled to bear the denomination of "Catholics," the appella-
tion of "Evangelical" Christians was now granted to them. 2.
While hitherto no Papist durst secede to Protestantism without
such difficulties as made the change almost an impossibility, now
every one who had passed the eighteenth year of his age should
have full liberty of going over to another denomination, on con-
dition only that he declare his resolution to his pastor twice in the
space of four successive weeks, and in presence of two witnesses.
3. While hitherto Protestants had been assigned to the Popish
parishes, and while their own ministers were deprived of all
parochial rights, the privilege of fees, and of the parochial regis-
ters, they now obtained the full character of official clergy. 4.
While hitherto Protestants had been constrained to pay fees to the
Popish clergymen for all ecclesiastical duties, their own ministers
performing them, this burden now ceased, and they were no longer
obliged to contribute to the suppport of Popish schoolmasters.
5. Lastly, betrothed couples, where the bridegroom as well as the
bride were Protestants, were no longer compelled to have their
banns of marriage published in Papist churches. All these pro-
visional concessions were definitively confirmed by an edict of the
ministers of State (27th June 1849), which was founded upon
the Constitution of the 4th of March.
Without doubt, the state of Protestantism has been ameliorated
by these edicts in a very high degree; yet we must remark, that
two great inconveniences remained unchanged—namely, the eccle-
siastical law, which forbade the Roman priest the performing of
mixed marriages; and another law, which ordained that all
children of mixed marriages must be educated in the Popish
religion.
But, alas! even the five points which were granted by the
ministers of State were only imperfectly carried into effect, the
Popish party exerting every means to render void in practice what
was promised in theory. For example, at Troppau, a Protestant
minister officiated at a mixed marriage. He was called before the
bailiff of the district, who demanded of him a justification of his
conduct in performing a marriage ceremony in a Catholic place of
worship (as the bailiff expressly stated), between a couple to whom
the Catholic clergyman had refused the benediction. In the month
of May 1850, the minister of education issued a rescript, com-
458
GERMANY.
manding the Protestant peasants to pay rates of grain to the Popish
schoolmasters, or they would be constrained to do so by force. In
the month of August 1850, a Papist clergyman refused not only
the benediction, but also the passive assistance to a bridal pair,
who were of different denominations, by urging the pretext, that
the Romish Church was now independent of Government and
secular laws. Now, there still exists a law, issued the 5th of April
1850, which forbids Protestant ministers to perform the ceremony
of marriage, in every case, without the "passive assistance" of the
Romish priest. Thus, as the Romish priest had refused this
assistance, the Protestant minister could not officiate, and the
couple remained unmarried. The Protestant clergyman addressed
himself to the proper authorities, but in vain, receiving no answer.
On the 29th of July 1849, all the Reformed and Lutheran super-
intendents of Austria met at Vienna, in order to deliberate on the
propriety of drawing up a bill purporting to enforce the perform-
ance of the principles of equal rights, which were decreed by the
law of the 27th of June 1849. When this bill was completed,
they presented it to the emperor and his ministers, entreating that
his majesty would graciously give it his sanction. Though all
general principles are inefficient without such a law, by which the
individual officers and bailiffs are obliged to act, yet, up to this
day, neither the emperor nor his ministers have given any reply;
and it is greatly to be feared that the influence of Popery will
frustrate the whole work. Opportunities might offer, where the
ambassadors of Protestant states would be able to exert all their
influence upon the Court of Austria in order to effect it; that,
while the Romish Church in Austria has grown immensely in
power, the Protestant Churches may not remain behind, in their
old lamentable condition. Though we have said above, that the
Romish Church was constrained to a defensive combat against the
progress of Protestantism, yet we cannot overlook the fact, that
Popery must obtain an immense victory over Protestantism, were
it only by hindering these movements, while she herself grows
unhindered in power and independence. On the other hand, let
us not shut our eyes to the joyful fact, that since the year 1848
the number of Protestants has increased in a considerable degree.
In Bohemia, in the year 1781, the numbers amounted to 33,957
members of the Reformed Church, and 10,237 Lutherans; in all,
44,212 Protestants-while now there are 88,500 Protestants.
Eger, last year, a new evangelical community was formed. In the
At
POPERY.
459
same year, the German evangelical community at Prague procured
itself bells; and a multitude of evangelical communities of the
Tchech language united themselves with the Church of Bohemian
Brethren. However, it was often more a libertine spirit than
that of the Holy Ghost which occasioned their secession, and it is
a question of conscience for the universal evangelical Church
throughout the whole world, whether they should not adopt such
measures as that Protestantism in Austria might be confirmed by
Christian intelligence, and inspired by a true evangelical spirit,
and built upon the foundation of the eternal Word of God. In
Austria, also, some faithful witnesses of the truth exist, who exert
all their endeavours to propagate the gospel among their own
brethren. I will mention only the Rev. Augustus Kotzsky the
elder, in Eferding. The superintendent Obder Ens called upon
the Protestants to form missionary societies, in consequence of
which, several societies have been established at Eferding, Gosau,
and in other places. May the gracious Lord be with them, with
his blessing!
While in Austria, Popery resists the public rights and privileges
granted to the Protestant Churches by the new Constitution, a
similar resistance is exercised by them wherever Protestants
demand to be received into a town, and where they claim civil
rights in the community. As is well known, a great number of
towns as well as districts once existed where Protestants have
never dwelt. In our time this is changed. At Inspruck, on the
13th of August 1849, a select number of the corporation held a
meeting, and deliberated on a new arrangement of the municipal
constitution for their town, on which occasion Dean Amberg made
the proposition that the town should be declared purely Popish.
As this proposition was rejected by all votes except three, an
extraordinary excitement took place, promoted by innumerable
articles in the local papers, and by a multitude of tracts. The
Popish party convened a meeting, and excited the people by a
number of fulminant speeches against the magistracy, who saw
themselves under the necessity of yielding, and of agreeing to a
compromise with the clergy, by conceding that the conclusion of
the 13th of August should never be carried into effect. All commu-
nities in the Zillerthal likewise, on the 29th of April 1849, formed
a union, promising each other that the Popish religion should be
upheld in their valley.
These two occurrences may suffice as instances of the activity
460
GERMANY.
with which Popery everywhere endeavours to resist the propaga-
tion of Protestantism. Another field for their operations is the
burials, and the possession of churchyards; for Popery withholds
from the Protestants all parish rights, as well as the civil rights
of a secular community. It is a general custom throughout the
whole of Germany, if any dispersed Protestants dwell in a Popish
parish, where there is no evangelical minister in the neighbour-
hood, for the priest to obtrude himself by accompanying the
burial of such a Protestant, but without canonicals, and without
bestowing the benediction; thus wishing to exhibit to the people
the deceased as a heretic, and as having no share in the heavenly
promises, in a more striking manner than if he did not at all
accompany the burial.
Where Protestant clergy are in the neighbourhood, and cannot
be prevented by the priesthood from officiating at the burial, there
remain yet to Popery two means of casting a slur upon the de-
ceased and his religion;—either they refuse the use of the church-
yard, and thereby compel the corpse to be interred in an uncon-
secrated spot of ground; or, where this is prevented by the law,
as, for example, in Bavaria, they refuse the use of the bells, or of
the churches. Though this proceeding cannot in any way affect
the Protestants in the conviction of the truth of their faith, yet
the priests do it with the view of deterring their own parishioners
from heresy, and to counteract the deep impression which the
funeral sermons of Protestant ministers almost invariably produce
upon the minds of Papists, who never before had the opportunity
of hearing the gospel.
On the 30th of March 1850, the Prince-Bishop of Breslau, in
contradiction to a custom established from time immemorial, for-
bade his clergy to allow to Protestant ministers, on the occasion
of Protestant burials, the use of pulpits or altars in churches
situated in burial grounds; in consequence of which, the Pro-
testant ministers were forced to preach their funeral sermons in
school-rooms. In the Rhenish provinces of Prussia, two species
of churchyards exist-those which belong to the parish, the
ground being bought with the funds of the church; and those
which are established by public means, and belong, therefore, to
the local community. It is settled by law, that Protestants shall
not be excluded from churchyards of the latter kind. Such a
churchyard was founded at Treves, in the year 1820, at a time
when no Protestants dwelt there; but the expenses were paid
POPERY.
461
from the town treasury. Five years after, Protestants having
then settled at Treves, the magistrate granted them, without any
resistance, conformably to the law, the use of the churchyard. A
year ago, it became necessary to enlarge the churchyard; but lo,
the Papistical vicar-general suddenly refused the consecration of
the additional ground, insisting that only those churchyards could
be consecrated which were exclusively destined for Papists. He
demanded, therefore, that the addition should be divided to two
pieces, one for the Papists and one for the Protestants; this being
agreed to, he would be ready to consecrate the Popish half. But
the magistrate not yielding to this proposition, the new place
remained unconsecrated.
The most memorable event, however, occurred at Erpel, a little
town near Linz, between Andernach and Bonn. There the
churchyard was founded by the mutual voluntary contributions.
of Papists and Protestants. Now, as a certain Baron of Arneim,
a Protestant, died (the 10th February, this year), the Papist dean,
called Krautwig, declared by letter that he would not permit him
to be buried in the churchyard. The grave being already dug,
the dean gave an express command to fill it up, to shut the gate
of the churchyard, and secure it with a large iron chain and hook.
As the deceased had not dwelt in the town itself, but in a country-
house called Heister, about one English mile from Erpel, all these
measures remained unknown to the survivors; and on the 13th of
February the funeral procession proceeded from Heister to Erpel,
conducted by the Protestant minister, Tungk, from Linz. But
scarcely had it left Heister, when a band of street boys, headed
by an adult, came to meet them, with the cry, "Back! back!"
The procession, nevertheless, continued its way; a troop of chil-
dren accompanied them, with a cross of straw, which they bore
before the hearse, and with all sorts of mockery; for it must be
remarked, that the schoolmaster had, only that morning, given the
children a holiday. When the procession reached the churchyard,
it was met by a great multitude of people with loud cries and
clamours; the mayor commanded the police to open the gate by
force; but the frantic mob pelted them with stones, and it was
with the utmost difficulty that the Rev. Mr Tungk could prevent
a skirmish between the people and the police, who were on the
point of drawing their cutlasses. The mayor then went into the
town, and fetched several members of the council of the corpora-
tion; it was, however, an hour before they arrived, and the fury
462
GERMANY.
of the mob had so much abated, that they at length succeeded
in opening the gate. The procession now entered the church-
yard, while the mob out of mockery sang a very comic song,
which being sung anywhere else could not be heard without
laughter. The commencement of it was in these words :—
"Ever slowly forward! ever slowly forward!
Lest the old Austrian hirelings could not follow."
During the singing of this ludicrous song, the funeral procession
reached the grave, and found it filled up. The coffin-bearers began
to dig it afresh, but the mob pelted them with mud, and broke their
spades, so that they were compelled to run off. Drunken fellows
danced
upon the
grave, and one of them struck the coffin with a
clenched fist; thus a second hour passed, while a heavy shower of
rain poured down upon the funeral procession, which was exposed
to the continual mockeries of the people. At length, the bearers
having been again brought back, the grave was finished, and the
burial-service was performed; but still, during the repeating of
the Lord's Prayer, scornful laughter resounded. When the funeral
procession left the churchyard, somebody called to them, "To-
morrow the coffin will be found before the gate, for the wolf shall
not sleep among the lambs." The following night, a number of
men did indeed endeavour to exhume the body; but, fortunately,
the cords with which they attempted to lift out the coffin broke,
and the malefactors were scared away. Forty soldiers were quar-
tered in Erpel, and ten of them were obliged continually to guard
the grave. The dean has been called to an account for this.
Let me now wind up this paper, by taking into consideration
the influence Popery exerts on Schools and Education. In a time
of increasing infidelity and hostility towards the Christian faith,
we can blame the Papist Church as little as the Protestant, if she
endeavours to extend an inspection over a school which attempts
more and more to emancipate itself from the authority of the
gospel, and to educate the youth in a spirit of free-thinking and
insubordination. We ought, therefore, not to complain, that in
the crown-lands of Austria (the 23d April 1850) such a superin-
tendence is granted by Government to the clergy, as regards reli-
gious instruction in Popish schools, and theological lectures in the
universities, although we have reason to fear that this just privi-
ledge will be abused, in order to suppress all germs of evangelical
intelligence which might arise in the body of the Popish Church.
POPERY.
463
The example of the Bishop of Limburg, in Nassau, will prove
that this fear is not groundless. No sooner was liberty of study
proclaimed by the Governments of Hesse and Nassau, than this
bishop, dissatisfied because no legal influence in respect of the
installation of the professors of divinity at Giessen was conceded
to him, ordered, that the payment of ecclesiastical stipends should
no more be clogged, as had been hitherto the case, by the con-
dition of the receivers frequenting the University of Giessen; at the
same time, he forbade the students of his diocese to attend the
lectures of Professor Hirsher, at Fribourg, a man of real Christian
devotion and piety, and who is, consequently, a thorn in the side
of the ultramontane party.
The subject of mixed marriages offers a large field of activity
to the Romish clergy. In most countries of Germany it is ordered
by law, either that all the children follow the religion of the father,
or that the boys follow that of the father, and the girls that of the
mother. It is also decreed by law, that before a certain age the
young men cannot, on their own choice, secede to any other deno-
mination. In this way abuses are prevented. But it is moreover
decreed, in several countries of Germany, that these laws cease to
have any effect, in case the bridal pair, before the nuptials or
immediately after them, have made a special contract about the
education of their children. These laws have occasioned a great
number of Popish aggressions against Protestantism; for the
clergymen often refused the benediction to these mixed marriages,
unless the couple undertook to promise, by such a contract as I
have mentioned, that all their children should be educated in the
Popish religion. By what measures those contracts are sometimes
obtained, may be learned from an account which the Pastor Nees,
of Esenbeck, at Boppard, published in 1845, and which is con-
firmed by the signatures of all the parishioners who were interested
in it. Besides, this pastor being an acquaintance of mine, I can
affirm that he is a very mild character, far from all bigotry; and
if he has a fault, it is that of too greatly admiring the magnificent.
organisation of the Romish hierarchy. This man was installed as
pastor of the little congregation of Protestants at Boppard, between
Bingen and Bonn, in Prussia, on the 10th July 1845. Before he
went there, a Protestant had married a Papist woman, and the
priest had persuaded the man to promise that he would educate
all his children in the Popish religion, though even in Prussia such
464
GERMANY.
agreements are illegal. When the pair were married, and a boy
and some girls were born, and the father did not consider himself
obliged to perform the promise with regard to the boy, the priest
induced the wife to leave her husband, and to keep all their chil-
dren with her; otherwise she would obtain no honourable burial
after her death. The man brought an action aganst his wife, and
the judge decided that the boy belonged to the father. But as
the father was leading home the son by the hand from the court-
house, a mass of people crowded upon him, snatched the boy away,
and hid him in some secret place or other. The next night, six
masked fellows entered the dwelling of the father by force, came
to his bed, seized him by the throat, and constrained him imme-
diately to sign a paper, wherein he assented to the Popish educa-
tion of all his children. But his advocate declared the document
thus extorted to be invalid. Now, when the woman bore another
boy, the man took it to the Protestant place of worship to be
baptized, without previously informing his wife; but she, hearing
of it, left her bed, in spite of the state of her health, appeared
suddenly in the place of worship, just as the baptism was about to
be performed, and the sacred office was interrupted by a scene
which defies every attempt to describe it.
This circumstance, as well as a similar occurrence at Erpel, took
place under a Protestant Government! What could we expect if
the bars were taken away by which Popery now is held in abey-
ance? Nevertheless, all the attacks of Popery are not nearly so dan-
gerous to the Protestant Churches in Germany as the discord, apos-
tasy, indifferentism, and deadness, within her own house. Indeed,
in the Popish Church also, infidelity and rottenness are spreading
throughout; but there is this important difference—that while
this Church can very well exist in spite of such a state, because
there is no enmity between a people who seek their own and a
clergy who do the same, and because the fabric of the hierarchy
will stand even without a spiritual foundation; on the contrary,
our evangelical Church must go to wreck and ruin as soon as
her basis is undermined, which is the Spirit, the faith and the
life in Christ. In our time, in the evangelical countries in Ger-
many, the mass of the people is yet restrained within the
Church by the system of union between Church and State; but
if another convulsion, like that of the year 1848, were to des-
troy the present state of the laws and institutions, nothing
POPERY.
465
would remain of the whole Established Church but a little
company of believers, a small number of oppressed communities,
given up to a twofold sifting persecution, because then infidelity, as
well as superstition, would exert its power against the body of
Christ. "They shall make war with the Lamb, and the Lamb
shall overcome them; for he is King of kings, and Lord of lords."
Amen.
2 (
ON THE STATE OF THE SABBATH QUESTION
IN GERMANY.
BY THE REV. THEODORE PLITT, OF BONN.
THE increase of Sabbath desecration in Germany had its origin in
those times when infidelity was spread by the universities amongst
the clergy, and by the clergy amongst the people. Of old, the
Reformed Church specially maintained a strict Sabbath celebra-
tion, in accordance with the law of God. Also in the Lutheran
Church, such Sabbath desecration as became general in later times
was quite unknown. The more infidelity and indifferentism in-
creased, the more the old custom and virtue were forgotten. The
manner in which the Sabbath was kept was such as to pain all
true Christians. Persons of high rank set a very bad example,
and the people followed it willingly. The officers of the Govern-
ment were seen very seldom at public worship. During the morn-
ing, you found them generally in their offices; in the afternoon,
on some pleasure party; and, in the evening, at the theatre. It
was thought a special merit in their subordinates if they came to
the office on Sunday morning; and, what is more, there are
examples of some being severely rebuked because they did not,
on Sunday morning, come to the offices to work. Public sales
were often held on the Lord's Day, and labourers had often to
work on buildings which Government caused to be erected. Manu-
facturers often paid their labourers on Sunday morning, and the
labourers hurried then into the gin-shops with their money.
Tailors and shoemakers generally worked with their journeymen
until Sunday noon, spending the afternoon at the inns.
We cannot say that there is a great difference between the dif-
ferent countries of the German nation, but it is quite natural that
in countries removed from great commerce, especially amongst the
peasants, the good old customs were retained more than in the
towns. But I believe there is also a difference between the Roman
Catholic and the Protestant countries of Germany. It seems to
me that, in Protestant countries, public Sabbath desecration never
proceeded to so great a length as in Catholic districts. The
STATE OF THE SABBATH QUESTION.
467
"
greatest and most open Sabbath desecration will, I think, be
found in that part of Germany which the emperor Maximilian
used to call "my great priests' row;" that is, in the territories of
the former spiritual electors, the bishoprics of Mayence, Treves,
and Cologne. It is now a year and a half since I was elected
pastor of the evangelical congregation of Bonn, on the Rhine,
once the residence of the Elector and Archbishop of Cologne; and
I must confess, though I had formerly my residence in Carlsruhe,
in the Grand Duchy of Baden, where the Sabbath was not observed
by any means as it ought to be, I was astonished to see the Sab-
bath desecration in my new dwelling-place. The festival day of
every Catholic church—that is, properly, the anniversary of the
consecration of the church-always begins with a solemn high
mass; but ends regularly by dancing and music in the inns, by
intemperance, and sin. I never heard a Roman priest bearing
witness against such Sabbath desecration; but the Roman clergy
seem to like such things, in order that the flesh and the old Adam
may be satisfied also on the ecclesiastical festivals. I do not know
one Catholic district in Germany where you can find a proper
Sabbath celebration, or even an attempt made towards it.
This is the general aspect, and a fearful one it is. But now, you
may ask, were there no faithful souls at all in Germany, striving
against that iniquity, and bearing witness for that which God com-
mands in his holy law? To be sure, there were always faithful
souls in our country; and if any one should have said, with the
prophet Elijah, “I, even I only, am left," the Lord would have
answered to him, "Yet I have left me seven thousand in Israel,
all the knees which have not bowed unto Baal, and every mouth
which has not kissed him." Faithful Christians, in their small
circles, ever observed the Sabbath commandment; faithful working
men never did work on Sabbath-day; faithful merchants never
sold anything on Sabbath-day; and a good number of Christian
periodicals bear witness that faithful people did know very well
the affliction of Joseph, and how ardently they desired its removal.
But the number of those faithful souls was a small one, and their
voice expired in the vast desert. And if it was heard in any place,
a hundred voices cried out about melancholic Christianity, about
Jewish and legal justice, and about Pharisaism.
But now, all of a sudden, not unexpected, indeed, by diligent
Bible readers, and announced by many faithful preachers of the
gospel, came the storm of 1848.
468
GERMANY.
It surprised the most those it struck first, because they could
not imagine that there are also, now-a-days, judgments of God.
Those who had spread infidelity amongst the people, and those
who had favoured its increase, instead of preventing it, saw with
horror what fruits infidelity produces, if people begin to apply
practically its doctrine. Those who had sown the wind, must now
see how evil it is to harvest the whirlwind. I do not speak about
the political side of the movements of 1848 and 1849, though in
this free kingdom, where absolutism and Christianity are no longer
thought to be the same, I would be understood as saying, that
not all the claims of the people were unjust, and that a rude
reaction would be no other than the sowing of a new evil. But I
speak only of the Antichristian side of the movement just men-
tioned. Antichristianism coming forward quite uncovered, struck
with fear those also who did not repose decidedly on Christianity
-awakening them from their security. Anxiously they asked,
What remedy can help us? Where is any salvation to be found
for us? That by soldiers and bayonets people would not be
improved that was understood.
At that time, faithful people recovered courage, beginning a new
activity. The call, "Home Mission!" was heard throughout the
whole of our country. From Great Britain, the Prize Essays of
the labourers about Sabbath celebration came over. The Pearl
of Days was translated ten times, and many thousand copies were
sold. The second Free Church Conference at Wittenberg, the
city of Luther, and the third at Stuttgard, in southern Germany,
were engaged very earnestly with the Sabbath question. No
Christian conference was held without speaking about the Sabbath
question. We may say that the movement for the renewal of a
Christian Sabbath celebration always appears in the foreground.
Three years since, the question began to be placed and viewed in
altogether a new light. At present we see only the beginning,
and very few fruits, but we are sure that this is the Lord's begin-
ning, and that He who gave the beginning will give also a blessed
increase and a blessed end.
Allow me now to tell you, in a very few words, what has been
done in Germany for the improvement of Sabbath observance,
during the last few years, as related in a periodical conducted by
the Rev. Dr Wichern. Let me tell you what has been done by
ecclesiastical and civil authorities, by Chambers of Deputies, by
clergymen and laymen, by free societies, and conferences in dif-
STATE OF THE SABBATH QUESTION.
469
ferent parts of my country,-though my report will not be com-
plete, because, after a journey to Palestine and Syria, the time was
too short to collect all the different facts. I must crave, therefore,
your forbearance and indulgence. The Stuttgard Conference,
already mentioned, was held in September 1850, and not less
than two thousand clergymen and laymen from the different parts
of Germany were present. In its first session, it resolved that an
address should be published, to remind the German nation of the
importance of a Christian Sabbath observance. The Conference
resolved, secondly, that the Committee should send a letter to all
the German governments, begging them to perform, in respect of
Sabbath celebration, the duty and the right of a Christian govern-
ment. Both addresses are published.
The address to the people contains so many excellent passages,
that I beg leave to communicate a few sentences out of it. It
begins by shewing that the chief reason of exterior miseries is the
ruin of religious and moral life, contempt of Divine laws, and
especially of the Sabbath commandment. One of the first law-
yers of England (Blackstone) says, in his Commentaries on the
English Laws, that nothing is more useful for the State than the
celebration of the Lord's Day. The Lord Chief-Justice Hale wrote
in his old age to a grandson, that he never had success in any
worldly business done on a Sunday, but that all his affairs suc-
ceeded very happily when he had truly fulfilled his duties on the
Sabbath-day. Then the address tells of the Prize Essays of the
labourers in England, and continues:-"The greatest statesmen,
the first speakers, the richest manufacturers and bankers, nay, all
the true friends of the people in England, insist upon a strict cele-
bration of the Sabbath for themselves and their dependants. Im-
partial men are convinced, that the political education by which
the lower classes of the English nation surpass other nations-that
the extraordinary wealth of England, and its supreme maritime
power, is a clear proof of the blessing of God, bestowed upon this
nation for its distinguished Sabbath observance. Those who
behold the enormous commerce of England, in the harbours, the
railways, the manufactories, &c., cannot see without astonishment
the quiet of the Sabbath-day. All rest on Sunday; silence reigns
in the most frequented streets; all running and hurrying, riding
and driving, hammering and rattling, grows dumb by the highest
law; millions of wheels in different manufactories stand still; and
in the whole of public life, the honour that is due to the Lord of
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GERMANY.
glory is given to him. Only at the time of assembling for the
numerous services are the streets crowded. Every one goes
devoutly to the house of the Lord, the majority not only once,
but twice or thrice. In the afternoon, more than two millions of
children are instructed and edified in the Sunday-schools by cler-
gymen, by schoolmasters, pious merchants, and labourers, and also
by ladies.
The evening is spent in the peaceable circle of the
family, and nothing is heard of the noise of inns and gin-shops.
How many evils are hindered by such a Sabbath celebration! how
many evils we are not able to master! Travellers tell us, in no
other country do they find so many well-educated, polite, pious, and
happy children as in England." The address then goes on to shew
by what means Sabbath desecration became so general in Germany.
It says: "Our so-called polished and enlightened people learned
this practice from the lectures and books of infidel philosophers,
and still more from the innumerable writings of frivolous poets,
novelists, deriders of religion, and from a deluge of bad pamphlets
and newspapers."
The address furthermore shews the terrible
consequences of Sabbath desecration, and the great blessings of
Sabbath celebration to both body and soul. "The labourer is
able to do more work in six days, if he rests one day, than in
seven if he has no rest at all. The celebration of the Lord's Day
promotes cleanliness, and is important, therefore, for the health.
Much greater are the blessings of Sabbath celebration for the life
of the family, and for the acquisition of the highest kind of know-
ledge—that relating to spiritual things. But the greatest bless-
ings of Sabbath celebration have their direct result in relation to
Christian piety and morality. Of course, according as we celebrate
the Lord's Day, a blessing or a curse will be imparted to us for
time and eternity. Should we not be wise, and gain the blessing?
Every true patriot, every one who loves his family and his nation,
must wish anxiously that we might have a better observance of
the Sabbath, and that all the wounds inflicted upon our people by
a cold rationalism, a sterile morality, an overpowering infidelity,
and a dissolute frivolity, might be healed."
The address concludes by mentioning the following practical
points, which are to be observed :—“ 1st, All should be prepared on
Saturday, that it may not be necessary to do any labour in the
household on Sunday. 2d, Every one should dine very plainly
on the Lord's Day, that the servants may have time to attend the
services of God, and also for rest. 3d, Every one should be regu-
STATE OF THE SABBATH QUESTION.
471
larly present at public worship, and at domestic devotion. 4th,
All the labour done on week-days must be omitted; chiefly, the pay-
ment of the labourers, the delivering of finished, or the bespeaking
of new orders, and generally all business and trade. 5th, Children
and servants should be looked after most conscientiously in respect
of their employment of the Sunday. But, above all, every one
should pray often and ardently to the Lord our God, that the Sab-
bath celebration may be restored amongst his people, and that all
Governments and Chambers of Deputies may understand how per-
nicious it is for the people, if Sabbath celebration is more and more
disregarded by the example of persons high in station, by working
in the Government offices, by military reviews, by meetings of the
public and of societies during the hours of Divine worship, by
noisy or immoral public feasts, and by a lax legislature. There-
fore, we entreat you, German fellow-Christians, return to the
fidelity, to the modesty, to the obedience to God, which were the
virtues of your fathers, and in which they were blessed. Retain
God in your hearts, in your houses, in your communities, and,
above all, give Him honour on His own day, then His blessing
will also return to you."
This address, brethren, may shew you that the Stuttgard Con-
ference, where about two thousand Christians of all the countries
of Germany were assembled, was alive to the importance of the
Sabbath question; and, as I shall proceed to report, the address
was not fruitless. I have mentioned already, that the same Con-
ference resolved that the Committee should send another address to
all the German governments. This address was delivered a few
days before the opening of the Stuttgard Conference; another Con-
ference, of some hundred clergymen and laymen, at Barmen, near
Elberfeld, resolved to send a petition to the Prussian Government
on the same subject. It was not our intention to induce the
Government to enforce a good Sabbath celebration by the secular
arm, but only to request, as far as it concerned Government, that
they would not disturb Sabbath observance, or make it impossible
for any of its subjects. Therefore, we petitioned that no military
review might be held on Sunday, that the officers of the post and
the railways might not be occupied during the whole of that day,
&c. The petition of the Committee of the Stuttgard Conference
was more detailed, expressing not only the points already men-
tioned in the Barmen petition, but also shewing how often the
right of the Sabbath rest is violated, by unjust oppression, in the
472
GERMANY.
private relations of life. In the country, the poor workman is
obliged to work six days for his master; and then, on Sunday, he
cultivates his own small garden. In the towns, there are many
tradesmen who will receive into their houses only those journey-
men who promise to work on Sunday. In many manufactories,
also, the labourers must promise to work seven days in the week,
the cessation of the machinery being expensive. Similar petitions
were sent to the Prussian Government, in the beginning of this
year, by the Society for Sabbath Celebration in the Prussian Pro-
vince of Saxony, and by some conferences of clergymen and laymen
in the province of Brandenburg. In one of these petitions, it is
said, "In the premature exhaustion of our labouring classes—in
the pale faces we see in our workshops-in the increasing impo-
verishment in towns and in the country-we see the consequences
of increasing Sabbath desecration, by worldly labours and disso-
lute amusements. We take away from the people the strength by
which they may be preserved from heartlessness and desperation,
in misfortune and misery, if we allow them to be deprived of the
Lord's Day."
After the presentation of these petitions, the Prussian General
Post-office, in the month of February of this year, ordered that all
post-offices in Prussia should be shut during the Sunday, from nine
to twelve A.M., and from one to five P.M. Also the Government has
expressed its desire to stop the running of the railways; but, as we
might have expected, the loudest protest was raised by mercantile
boards. The Prussian Ministry for Commerce and Trade and
Public Works, published, on the 27th May, a decree, shewing that
the ministry well understands its duty to promote Sabbath celebrá-
tion, especially as to the working-classes. It is said in this decree,
"The attainment of the object referred to is not to be expected by
orders of Government, but only by the efficacy of the church, the
school, and good example, because by these only can the interior
feelings of men be improved. But Government is willing to pro-
mote Sabbath celebration, by taking away the exterior hindrances
and impediments."
In the kingdom of Saxony, also, the Government took some
measures for promoting Sabbath celebration. This was as much
required in Saxony as in Prussia. From Leipsic, for instance, it
was reported, not only that working and hammering in the public
squares during Sunday is quite common, but also that the police
sell, for sixpence, tickets licensing to work in public during the
STATE OF THE SABBATH QUESTION.
473
Lord's Day. A pamphlet, printed in Dresden, in 1850, entitled,
The Carnal State of the Capital! a Call in Distress, by the
Evangelical Church of Saxony, speaks of the indifference of the
congregations in respect to public services, specifying the deficiency
of churches and clergymen in the capital, which has only ten
churches and twenty clergymen for 90,000 inhabitants. The
pamphlet I have just referred to tells us, in respect to Sabbath
desecration in Dresden, that the gin-shops are opened in the morn-
ing, and during service; that public dancing and music are per-
mitted on the Lord's Day (the same being the case in the most
parts of Germany), and that a so-called Tivoli theatre is allowed
to be open on the Sabbath. In consequence of the petition of a
clergyman, both the Chambers of Deputies in Saxony resolved
unanimously, "That the strict enforcement of the law of 1811,
with respect to the celebration of the Lord's Day, should be recom-
mended to the Government." In the First Chamber of Deputies,
the Minister said that Government was quite willing to publish
an ordinance to promote the Sabbath celebration.
The Government of the Duchy of Brunswick commanded, by
an ordinance of the 31st of December 1850, that all civil officers
should promote diligently the observance of the new law respect-
ing the celebration of the Sabbath.
In the kingdom of Hanover, also, the Government has given
orders for a better observance of the Sunday; and in some towns,
as, for instance, in Osnabruck, a better observance of the Lord's
Day has been enforced by the mayor since the month of January
last.
I am especially glad to mention in this place, that in the king-
dom of Bavaria the Roman bishop begged the Government to
protect Sabbath celebration, and that Government, in consequence
of this petition, republished all the laws upon Sabbath celebration
and public morality, which were never abolished, but had long
been forgotten, and that those republished laws were distributed
to all the civic boards and parishes.
Mournful news, on the contrary, have I to report respecting the
Grand Duchy of Hesse. That Sabbath observance was in a very
low state in that country, and also that the Ecclesiastical Board
did not very much to promote it, we see by a rescript of the Con-
sistory of the year 1843, in which we read,—" As often as the
weather, or other circumstances, makes it necessary to continue
agricultural labour on Sundays, after the morning service the bur-
474
GERMANY.
*
gomaster of the village may give permission for it." But even in
the Grand Duchy of Hesse a voice was heard advocating Sabbath
observance. The deputy Ploch moved, in the Second Chamber,
"That all public dancing parties, and all worldly amusements in
public places, should be forbidden by law during the Sunday."
In the session of the 24th March, the Committee reported respect-
ing this motion, that it should be rejected. The report of the
Committee is, indeed, an interesting one. It proves from Plato,
"that the gayest men are also the best ;" and from the great
philosopher Kant, "that social amusements dispose men more and
more to virtue. The aim which some persons wished to attain by
Sabbath celebration must be attained by societies for promoting
civilisation and knowledge amongst the people; by singing societies,
and societies for gymnastic exercises." The discussion on the
report was a very long one. Lessing, Luther, and even the old
Bishop Paphnutius, were quoted as authorities. The deputy Sar-
torius, speaking in favour of the movement, loudly accused the
higher classes of having taken away the Sunday from the people,
by the bad example they gave. He accused the infidel preachers
of turning the people from church by their tedious moral sermons,
so that labour was made a pretext in order not to be obliged to go
thither. At last, the motion in favour of the Sabbath was rejected,
by forty-two votes against two. In the same way, a motion of
Sartorius was rejected—“ That a stricter law upon Sabbath cele-
bration be passed; that the theatres be shut on Sunday; and that
public dancing parties, at least, be restricted." The ministers
declared themselves against the motion. The First Chamber of
Deputies only resolved, "That public dancing parties and music be
closed on Saturday at midnight, and begin on Sunday only after
the service."
Having reported what has been done by Governments and
Chambers of Deputies for promoting Sabbath celebration, I wish
to add a few words respecting the proceedings of voluntary Chris-
tian societies for the same great purpose. To these I referred
when speaking of the addresses of the Stuttgard Conference, which,
without any doubt, exerted an influence on the resolutions of Go-
vernment. If we return to Prussia, we must mention the com-
plaints brought before the General Committee for Home Missions in
Germany, respecting the increased Sabbath desecration in the
eastern provinces. Complaints especially were uttered about the
great misery of the poor farmers of eastern Prussia, who are almost
STATE OF THE SABBATH QUESTION.
475
all obliged to cultivate their small fields or gardens during the
Sunday, and are thus kept more and more from the church. In
consequence of this, the General Committee for Home Missions
in Germany will inquire into the facts, and collect on the spot
materials, as complete as possible, respecting this grievance, that
remedies may be adopted. And it is to be hoped that this mea-
sure may exert a good influence on the Government, the noblemen,
the clergy, the committees, and all the societies for better Sabbath
observance. Before all, it will be necessary that those persons
who employ others, such as noblemen and manufacturers, make
some sacrifices for the people; which, indeed, are sacrifices in
appearance only. I am glad to report that fifty-two great pro-
prietors and noblemen, of the provinces of Saxony, Brandenburg,
and Pomerania, a short time ago published an Address to Noble-
men and Great Farmers, in favour of Sabbath Observance, seriously
calling on then to sanctify the Lord's Day. It is said, in this
address, that those who employ others generally set a very bad
example in breaking the fourth commandment. A large number
of them break the Sabbath themselves, and rarely visit church.
A greater number still neglect the sacred duty of the superior to
admonish his inferiors on all that is good. Inferiors, very often,
are even forced by their masters to work on the Lord's Day. Such
bad trees must produce, necessarily, bad fruits-fruits, the bitter-
ness of which we, the superiors, will be the first to taste, because
we are the most guilty. A servant who is obliged to work every
day, and can never sanctify the Sabbath, loses at length all reve-
rence, not only for this one commandment, but also for all other
Divine and human laws. His body and his soul perish, and we
ourselves convert a faithful servant into an irritated enemy, and a
servant of the revolution.
Not less gratifying is the Letter to the Manufacturers, written
by the sugar manufacturer C. F. Schultze, of Calbe, on the river
Saale, in the name of the Society for Sabbath Observance in the
Province of Saxony, in the month of October, last year. Mr
Schultze says:-"I direct my feeble words to you, my fellow-
manufacturers, praying you to give back, in your businesses, the
due honour to the Sabbath-day-to stop all the labours on this
day in your manufactories, and to give back to the labourers a day
they are deprived of so cruelly. It is a great responsibility, indeed,
if we do not consider this, because all the thousands of our labourers
are men quite as well as we, and not a hair's-breadth worse than
476
GERMANY.
we. Liberty is the watchword at present. Why is it not thought
of here, where it should be? That man only is free who can
worship his God on the Lord's Day. And he who hinders him from
so doing, has he any right to complain, if he has rebels for sub-
jects, sluggards for labourers, even if he has thieves and scoundrels
amongst his dependants? Can he reproach them without reproach-
ing himself much more? No, indeed; because one law is as holy
as the other; and one transgression is as much a sin as another.
If we claim the right to desecrate the Lord's Day, others will take
the right to say that property is theft. We have already heard
that cry from afar, and woe to us, if the fact follows the commina-
tion!"
This letter was sent to all the manufacturers of the province,
and we know that since last winter a number of sugar manufac-
turers have not worked on the Sabbath-day.
With respect to Rhenish Prussia we have to report similar
beginnings and gatherings. Some synods of this province-for
instance, those of Elberfeld and Lenep-issued addresses about
Sabbath celebration in many thousands of copies; tracts were
printed upon the same subject, and the prize essays of Oschwald
and Liebetruts, and the Pearl of Days, are spread over the
whole of our province. At Dusseldorf, on the Rhine, some mer-
chants announced in the newspapers that from henceforth their
shops would be closed during the whole of the Sabbath-day, and
the same was done by some merchants of Crefeld.
And now I beg leave to report some facts, shewing that it is
wished to restore to the Sabbath its proper place and observance,
and not only to stop its desecration. In the first place, evening
services are celebrated more and more generally. We hear from
Bremen, from Stettin, and Berlin, that those services were held
during the winter, manifestly with the Divine blessing resting on
them, and that the gospel was there preached to very many who
never used to attend church. We also, in my congregation at
Bonn, commenced an evening service, and found that many of the
poorest classes were regularly present. In Hamburg, the church
was often found too small to hold all that came to these services,
and working men, especially, formed a large portion of these con-
gregations. In a valley of the mountains of Silesia, called the
Schoberngrund, a great blessing has attended the evening services.
Amongst a large number of the most immoral persons, a better
state of things seems to have commenced; the desire for ordinances
STATE OF THE SABBATH QUESTION.
477
is again felt; in many houses the Bible is eagerly sought after.
We heard a linen manufacturer of that country say, that he had
now much more reason to be satisfied with the work of the weavers
of that valley than formerly. In former times, those weavers
were in great discredit for their bad work, and because they used
to steal the yarn. Now they are collecting money for a bell to
call them to the prayer-meetings in the school-house.
Still further, let me speak of the children services, which were
commenced in Berlin and Erlangen in Bavaria, and are celebrated
in many towns of Germany. In Hamburg, one of the city mis-
sionaries assembles more than a hundred children, and finds a new
door to the houses and the hearts of the parents opened by these
children. The societies of young working men are also increasing
in the towns and villages; and because the members generally meet
on Sunday evenings, they are preserved from those temptations and
sins which assail working men, especially on the evening of the
Lord's Day. In Dantzic, a knitting-school for beggars' children
was established in the month of January of this year, and the in-
tention is not only to occupy the poor children in a useful way,
but to impart to them the gospel-the true Sabbath-day gift.
In Heidelberg, some students, assisted by some faithful professors,
have opened a Sunday-school for poor boys; at the commence-
ment no more than thirty boys came, but during the last winter
the school was visited by almost two hundred pupils.
I could mention a much greater number of examples of such
efforts. I could mention a nobleman in the Prussian province of
Saxony, who assembles his tenantry every Sunday evening, to
prevent their frequenting inns and tippling-houses, and reads to
them a chapter of the Bible and other good books, and sings
hymns with them. I could mention another friend in the Grand
Duchy of Hesse, who spends his Sabbath-days in going from
sick-bed to sick-bed, and observes, that he feels that truly the
Sunday is the resurrection day of our Lord. But I think enough
has been mentioned, and will add only one thing more. In the
Stuttgard Conference of last year, the Rev. S. C. Kapff moved,
and the Conference resolved, "That the third Sabbath-day of
every month should be a day for common prayer with all the evan-
gelical Christians of Germany, especially on behalf of home mis-
sions and Sabbath observance." We know that this resolution
did not remain without consequences-that new prayer-meet-
ings were established; and we trust, if the number of Christians
478
GERMANY.
increase who pray for Sabbath celebration, that the Lord will
also send us an abundant answer in a better observance of His
holy day.
Considering all these circumstances, we must exclaim, "Praise
be to the Lord!" And if all is but a drop of salvation in the
midst of the deluge of misery, it is yet a drop. A new beginning
is made, and He who gave the beginning will also give the end.
We are very thankful that Government is willing to abolish pub-
lic Sabbath desecration, as a short time ago I read in a Christian
newspaper of Berlin, that on Sunday, May 11th, in the morning,
at eight o'clock, the public fair was abolished by the constables,
and that now all public fairs are forbidden on Sabbath-days. But
we do not trust in what Government and police regulations may
do. We know that a true Sabbath observance must grow up from
faith in Jesus Christ and love to the brethren. We know that
human laws cannot support the Divine law, but that all human
laws must be supported by the eternal law of God.
And now, in concluding, I wish to give you a short résumé of
my report, and to lay before you my opinion about the state of the
Sabbath question in Germany. I first mentioned the time when
Sabbath desecration was much more general than it is now, and
when scarcely one voice was heard against it. I then reported
how, by the resolution of 1848, and by the Sabbath movement of
Great Britain, a new interest was excited amongst German
Christians. I further told you what has been done, during the
past year, by the Stuttgard Conference, by some Governments and
Chambers of Deputies, by Christian societies, and by individual
Christians.
In conclusion, though we have great cause to rejoice in the
altered aspect of affairs, yet there are a few things which loudly
call for improvement.
First, you find very few merchants who shut their shops and
warehouses during the Sabbath; and I am quite convinced that a
true and Christian Sabbath celebration is impossible, as long as
the shops are allowed to be open. What is to be done? If
Government forbid the shops to be opened, there are a thousand
ways to evade the law. It would be best if nobody would buy on
the Sabbath-day; then tradesmen would no longer open their
shops. But are there any means to persuade so many thousand
people no longer to buy on the Sabbath?-to persuade, especially,
the great number of peasants coming to church in the town, not
STATE OF THE SABBATH QUESTION.
479
to take with them, out of the shops, what they require during the
week?
In the second place, it is a great pity that in all Germany, for
aught I know, there is not one town where the theatres are closed
on the Sabbath. Much has already been written and spoken
on this subject, but without any result until now.
The greater
number of our German theatres are supported by Government,
especially those in our small capitals; and, as long as those Govern-
ment theatres play on Sabbath-day, the others will do so likewise.
I again ask, what is to be done in respect of these theatres? Again
I answer the best way would be, if we could, to persuade people
not to visit any theatre on the Lord's Day. But how will that be
possible?
The third point I wish to mention, is the state of the working
people, and that of the labourers in the manufacturing districts.
I told you that some attempts were made to persuade the manu-
facturers to give one day of rest to their labourers, but the results
are, until this day, very small. The labourers can do but very
little in this matter, because poverty obliges them to do what their
masters command; and if there is a labourer who is strong enough
in faith not to work on the Lord's Day, there are a hundred others
to take his place with pleasure.
Fourthly, among Christian people there are bad habits which
should be extinguished. I mean this: Many Christians in our
country do not deem it wrong to make pleasure parties on the
Sabbath-day, when the afternoon service is finished. You may
find them riding and driving, without thinking that they offend
against the law of God. Generally speaking, you find a laxness
in Sabbath observance over all Germany; and I fear it will be
quite impossible to remove the great and public Sabbath desecra-
tions, without first removing the private desecration you find among
Christians themselves.
Reviewing these four points, it seems to me that all these things
have one common and deep origin. When I ask, what can we do
to persuade people to shut shops and theatres ?—when I reflect
what we might do for the amelioration of the state of the working
people, and what for removing those abuses amongst Christians,
-I find only one answer. It is this:-We must repeat, and ever
repeat, that the Sabbath-day is not a human but a Divine institu-
tion.
You know that an opinion prevails in our country, that there is
480
GERMANY.
no real connexion between the Christian Sunday and the command
of God, "Remember the Sabbath-day to keep it holy;" but that
the Sunday celebration is a human institution, which must be left
to Christian liberty, because it is good, and because it is enjoined
by the Church. This view, in different gradations, you find too
general in Germany; and I am quite convinced you agree with me
in believing that a truly Christian Sabbath observance is only
possible if we hold that the law given to Adam, and repeated on
Mount Sinai, "Remember the Sabbath-day to keep it holy," has
an eternal obligation. And consequently it will be our duty to
repeat, ever and ever, that it is the law of the eternal God to keep
the Sabbath-day. Then, if God give his blessing, public opinion
will change on this subject, and perhaps also in Roman Catholic
countries, such as the one where I now reside, a better celebra-
tion of the Lord's Day will be possible. Brethren, pray for us!
THE INNER MISSION OF GERMANY.
BY THE REV. DR WICHERN,
DIRECTOR OF THE RAUH-HAUS, HORN, NEAR HAMBURG,
[THE Rev. Dr Wichern, of Horn, near Hamburg, had been requested to
prepare a paper on the origin, the nature, and the operations of the
Inner Mission. This he was unable to accomplish, and, indeed, enter-
tained little hope, almost up to the last moment, that it would even be
in his power to attend the Conference. He arrived after the meetings
had commenced, and was so much occupied while in London in visiting
our city missions, ragged schools, and other philanthropic and reforma-
tory institutions, that he could devote but a small portion of his time to
its proceedings. Once only he addressed the Conference, and once the
public meeting in Exeter Hall. In these speeches he gave such informa-
tion respecting the Inner Mission as was at the time in his recollection.
It was necessarily imperfect and undigested, and consisted rather of parti-
cular facts and incidents than of a comprehensive and systematic view of its
various operations, or of an exposition of the circumstances under which
it originated, and which have led to its being received with so much con-
current sympathy and favour all over Germany. It is not the province
of the Editor, in giving this volume to the public, to supply a history of
this extraordinary and valuable movement among the Protestant
Churches of that country, certainly one of the most hopeful indications
of reviving spiritual life which they present to the observation of the
present times. All that he can do is to gather the most salient points
from Dr Wichern's speeches, of which accurate reports are lying before
him, and present them in a somewhat more succinct and methodised
form.-EDITOR.]
DR WICHERN began by remarking that, notwithstanding the
almost universal prevalence of infidelity for so long a time in Ger-
many, the truth had not been suffered to become altogether ex-
tinct. It was preserved especially by the Moravian Brethren; and
while the Church had fallen into a low and distracted state, the
true faith of the gospel continued to live among individuals, and
works of Christian love were wrought secretly in many congrega-
tions. As an illustration, he mentioned that English Sabbath-
schools had, even in the last century, been imitated in Germany.
2 H
482
GERMANY.
Christian life was not only preserved, it is spreading. In a large
province, containing three hundred clergymen, evangelical doc-
trine was not preached twenty-five years ago by two of them. But
it was cherished by a few laymen, and these were chiefly among
the nobility. They collected the peasants, the work-people, and
the poor, in their castles, to the extent of two, three, and four hun-
dred, and even of a thousand at a time, and preached the gospel
to them. They had no wish to dissolve the flocks or to become
separatists, but they were living witnesses to the truth. Where
faith exists, there also will be found that love which looks after the
lost. In that same province there are now two hundred believing
faithful clergymen. In short, the seed of life has sprung up.
Living and practical Christianity is exemplified. While theology
is engaged in disputes, and philosophy is searching after truth, the
people of God have eternal life, and shine in His light and glory.
A mistaken idea prevails to some extent in England respecting
Germany. It is regarded as a heathen country. This he had
heard, and he had read statements to this effect in English books.
If nations are to assist one another, truth is the first condition of
the mutual service. Germany, then, is a Christian country. It
contains a great and Christian nation. They are a people who do
not forget that the cradle of the Reformation once stood among
them, which brought back to all nations the Word of the living
God. The Lord has not removed the candlestick of his own light
out of Germany. He has kept for himself a testimony there in
the depths of science and the arts, and in Christian activity. Ger-
many contains twelve universities, and there is scarcely a professor
of divinity in one of them at this time, who does not teach the
Word of God. The consequence must be, a large increase in the
number of those who faithfully preach the gospel.
After life had been gradually dying away for centuries, it was at
the close of the last century that pious believing Christians began
again to pray, and to work for the regeneration of their country.
One great man unknown in England, deserves especially to be
mentioned. Ulsperger conceived the hope of recalling his coun-
trymen to the faith of Christ. He visited England, under the
impression that it would aid his design, but he found none to help
him. On his return home, he formed a secret communion of
praying believers, which spread all through Germany, a portion
of which exists still. One of the fruits of this praying faith is
the mission-house at Basle, so well known in this country. It is
INNER MISSION.
483
impossible to say what love and pity have been manifested in
Germany for many years past, in order to bring the poor, and
especially the young, under the influence of religion. In the small
kingdom of Wurtemberg, twenty-two Houses of Refuge have been
formed for destitute and lost children, and they have been prin-
cipally maintained by the poor. No doubt, Germany had sunk
deep, but so had other nations, so had England also. But though
spiritual life had well nigh departed, it had not become totally
extinct.
Thus matters stood till about the year 1848. Then the Revolu-
tion swept over Europe, and spread universal terror. Believers in
all parts of Germany were awakened by it, and, in a spirit of true
repentance, confessed to one another, that they had sinned against
their countrymen, and that the Christian Church had not answered
the end for which it was planted among them. The Reformation
was remembered. Wittemberg, Worms, Hapsburg, were the bright
lights which shone into the hearts of evangelical Christians. They
became increasingly convinced that the Christian Church is called
upon to be the saviour of the people. The great questions of the
present times, especially the social questions, are not to be solved
by cannons and bayonets, but by the Word of God. When the
living Christ comes among his people and calls around them his
army of workmen (thus, he said, we speak in our fatherland),
we hear his voice, and obey the call of the Lord. And these
are they who work in the Inner Mission. This is an institution
which at that time had not been begun, but which has been since
so widely and heartily taken up, that it has become a national
work.
By the Inner Mission is meant, not what in England is under-
stood by a Home Mission. It is not a mission to neologians, nor
to Roman Catholics, nor to any who are not included in the Pro-
testant Church, but a mission designed to awaken those who are
professedly within her pale. Not that others are absolutely ex-
cluded from its field of action, but that they are not primarily
contemplated as lying within it. And it seeks to engage all living
Christians in its works of usefulness, for it proceeds upon the
principle upon which also the Protestant Church is itself founded,
of the universal priesthood of Christians. If this principle be
true, the Inner Mission aims to embody and to exemplify it,
and calls, therefore, upon every Christian individually to shew
himself to be a priest.
484
GERMANY,
It is impossible to describe the entire circumference of this great
German undertaking. Such aspects of it only as are likely most.
to interest an English audience can be presented.
Those who commenced it did not wish to go far away, but to
begin as near home as possible. They asked themselves, Who
stands nearest to me? And the answer was-I, myself, and my
own family. What has filled our eyes with tears, and still excites
in us the deepest alarm, is the ruin in our families. There are
countries in Germany in which half the children are illegitimate.
If the reason of this be sought after, and of pauperism, so greatly
increasing, it is found in the fact, that the Bible has disappeared
from the household. Accordingly, one of the first works of the
Inner Mission has been, to recall families to family worship, for
there are large districts in which, where it once obtained, it has
altogether passed away. Ministers from the pulpit have exhorted
parents to this important duty, and societies have been formed to
promote its observance; and, happily, not without effect. An
instance may be mentioned. A nobleman, attending a meeting, in
which its obligation was insisted upon, came and confessed his
own neglect of it, and returned to his home, which was far distant,
repenting of his sin, and forsaking it. We say of the head of a
family who thus gathers his children and subordinates around him,
his man-servants and his maid-servants, at family prayer, that he
is engaged in the work of the Inner Mission. In relation to family
order and family worship, England has especially been held forth
by us as an example, and our countrymen have been pointed to
what the Lord has done for England, as a nation, as the result
mainly of what He has done in its families, where so extensively
his Word and his worship are held in reverence. The restoration
of the Christian family is impossible without the restitution of
family devotion.
A second work of the Inner Mission is, to look after miserable
and lost children. Vast numbers of such are given over to sin and
crime. I, myself (said Dr Wichern), live in a house into which,
for several years past, I have gathered continually about a hun-
dred of these wretched outcasts, incendiaries, thieves, sinners.
These are they who fill our prisons. We have prisons in Germany,
which, twenty years ago, contained only some 300 criminals, that
now are crowded with thousands. To stop this fearful tide of
crime, we must endeavour to reclaim the young transgressor. The
houses into which we receive them are called Houses of Refuge.
INNER MISSION.
485
They are built in the country; and the children are occupied prin-
cipally in agricultural labour. We place over them Christian
heads of families, and we experience more and more the blessing
with which God attends them. During the last twenty-five years,
about one hundred and fifty such institutions have been formed.
They are founded and maintained, not by the Government, but by
individual and voluntary benevolence. It is commonly held, also,
as a principle among them, not to accumulate capital. Our capital
is living faith. It lies in the hearts of believers. Each of these
institutions has its roots, with a thousand threads, in the bosoms
of God's people, who assist them with the property which the
Lord has placed at their disposal. Fifty have been founded since
the revolutionary year of 1848, when everything seemed threatened
with destruction. These houses receive both vicious children
placed in them by their parents or guardians, and juvenile crimi-
nals sent by the magistrates. But only on condition that they are
forgiven. When parents bring their children with complaints, and
tales of many grievances, and when they are sent by magistrates,
the first word they hear is this: "All that you have done till now is
pardoned: the past is completely forgotten, and you shall never be
reminded of it any more." These children are to be taught, by
this manifestation of human Christian love, the higher and greater
love of God.
Akin to the work carried on among these juvenile sinners is the
visitation of the prisons. It seemed important to us that Christian
love should concern itself with the condition of prisoners. And
when we looked about for examples of such living love, again our
eye rested on England. Two honoured names presented them-
selves to our admiration. In thousands of works, the pious labours
of Elizabeth Fry are made known to the German people. I could
mention many cities in which her name has stirred up the inhabit-
ants to deeds of Christian charity, and an imitation of her example.
The second name which is thus beloved by Germans, is that of
Sarah Martin. In the cottages of the poor, and in large meetings
of oftentimes a hundred criminals, male and female, the history of
Sarah Martin is read, and their spirits are refreshed by learning
what the Lord has done by an English maiden. It was on one
occasion told of her, that she had wrought so much the more for
five days in the week, in order to gain a second Sabbath on the
Monday. A celebrated professor of natural philosophy in a Ger-
man university heard this, and he resolved from that time, and is
486
GERMANY.
now carrying out his resolution, to act in a similar manner, that he
might devote the more time to the same work of Christian love.
Thus the flame kindled in England, in this case, again spreads
through Germany.
Another object of the Inner Mission is, to mitigate, and, as far
as may be, to annihilate pauperism. German countries have been
reduced almost to despair by increasing poverty. An immense
gulf has arisen between the rich and the poor. The poor are
filled with envy, the rich with fear. The question is asked, How
is this gulf to be filled up? No stream of gold can fill it. It
can be filled only by the love which is born of God. This alone
can unite those divided grades of society. The great mistake has
been committed in Germany, of supposing that the care of the
poor should devolve on Government, and that pauperism can be
cured by poorhouses. But another British name has instructed
us here the name of Chalmers has cast a new light upon Ger-
many. The Inner Mission, addressing itself to this work, has en-
deavoured to enforce the principle, that each congregation should
take care of its own poor; and that those who are not in poverty
themselves, should provide for their fellow-worshippers who are.
What we should give to the poor is not so much money, or food,
or clothing, but ourselves. This, however, is only then possible
when faith has become a living thing in the heart; for a man
cannot give himself to another, unless he has first given himself
to Christ. In most parts of Germany are now to be found traces
of the commencement of this work of love. It is assumed that
the pastors are the beginners; and that they collect the believers
in their congregations around them, to whom this ministry is con-
fided, giving them with the bread that perisheth the bread of life,
and with the outward garments the garment of the righteousness
of Christ, which he has procured for us by his death.
The Inner Mission is reviving the Bible Societies. Germany is
indebted to English Christians for their original institution; but
they have been suffered to fall into decay. Nothing can be done
without the Word of God. I cannot state the number of Bible
colporteurs in Germany; it varies from month to month; and there
are six or seven Bible Societies. In a large city of northern Ger-
many, the Bible was carried by the Inner Mission from house to
house. In this manner it was offered to six thousand persons.
Almost half of them refused it, declaring that they no longer be-
lieved in it, and by some it was torn to pieces in the very presence
INNER MISSION.
487
of the colporteurs. But there were more than a thousand who
thanked God that his Word was again offered to them.
But it is not enough that a person possesses the Word of God,
or even that he reads it-it is necessary that he should understand
it. Hence Bible lectures have been commenced, in which the Holy
Scriptures are both read and explained. In our small circle, fifty
such lectures have been instituted, and fifteen in one of our cities
during the last winter.
These several works of Christian usefulness are carried on in
different localities, and over a wide extent of country; and it was
always felt as a painful circumstance, that they were not connected
among themselves by any common link. An interchange of
experiences, from which mutual improvement and encouragement
might have been expected, was thus prevented. It was this want
which led to the formation of the Central Committee at the meet-
ings at Wittemberg and Stuttgard. And now that has been formed,
many works have been undertaken by it which could not so well
have been engaged in by local zeal. The following may be espe-
cially mentioned.
Railroads are in course of construction throughout Germany.
On one of them seven thousand labourers were employed for four
years. They were compelled to work on Sabbath-days as well as
through the week. To them the Word of God was carried. And
among the four thousand engaged on another line, an ordained
minister and colporteurs are employed.
Only one other work may be mentioned, and it is, that which
the Central Committee has undertaken, among Germans who have
left their fatherland and are scattered over the world Germans,
like Israelites, are found everywhere, and, for the most part, they
are in a wretched condition. In Constantinople, for instance, they
intermarry with Turks, Armenians, Roman Catholics, Greeks;
and a large proportion fall into neology and Antichristianism.
There the Inner Mission has instituted a school and sent a school-
master, and a Protestant clergyman is also employed among them.
The same wretchedness exists in Naples, and a person will shortly
be sent there to take care of the orphans. But the greatest work
among expatriated Germans is to be done in Paris, Lyons, Mar-
seilles, and other places in France, and also in French Switzerland.
Amongst them it is that those miserable men have been brought
up, who, returning to Germany, declare it to be their mission to
make of men personal enemies to God.
488
GERMANY.
In conclusion, Dr Wichern remarked, that in the further de-
velopment of the Inner Mission, the conviction was growing in
the minds of its friends, that it must be an international work, in
which England, France, Germany, and Switzerland, must become
one people, one great congregation of the Lord. We have already
learned much from you-from your Bible Societies, your Tract
Societies, your Sunday-schools, your zeal for the observance of
the Sabbath, which also has become one of the tasks of the
Inner Mission. We have learned from you also the plan of a
city mission and of itinerant preaching. This is the beginning
of a new era in the history of the world, in which we shall stand
together as a generation of brethren giving to each other the hand
of friendship. Then will come the time when the Lord will ap-
pear as King in heaven and on earth, and the different Christian
nations shall stand as a band of priests, to adore and praise Him
as the God of the whole earth. We pray you, as dear brethren,
to come over to our meeting at Elberfeld, and be convinced that
thousands are waiting to stretch out to you a brother's hand, that
we may be one in that faith of which it is written, "This is the
victory that overcometh the world, even our faith.”*
*For further particulars of the Inner Mission, and of the meetings at
Wittemberg, Stuttgard, and Elberfeld, see Evangelical Christendom, vol. ii.
pp. 345, 373; vol. iii. pp. 215, 332; vol. iv. pp. 342, 343; vol. v. pp. 112, 174,
203, 234; vol. vi. pp. 111, 139, 174.
SWITZERLAND.
I.
INFIDELITY IN FRENCH SWITZERLAND.
BY THE REV. L. BURNIER.
II.
POPERY IN SWITZERLAND.
BY THE REV. PROFESSOR VULLIEMIN.
III.
PRESENT STATE OF EVANGELICAL RELIGION
IN FRENCH SWITZERLAND.
BY THE REV. PROFESSOR BAUP.
1
SWITZERLAND.
INFIDELITY IN FRENCH SWITZERLAND.
BY THE REV. L. BURNIER,
OF MORGES, CANTON DE VAUD.
THE subject fallen to my lot, and which I have, perhaps, accepted
without sufficiently considering my ability, is so painful to review,
that we could wish there was no necessity for it. This, sirs, was
my first impression. Who does not know, I said, that the heart
of man is naturally unbelieving; that wherever true faith in Jesus
Christ is wanting, there is infidelity; and that in every country
the majority are strangers to true faith? It is true that infidelity
does not always appear in the same form, in a philosophical and
ethnological point of view, and this is not to be overlooked; but, I
said again, when the apostles preached the gospel, we see that
they paid little regard to the various forms of idolatry by which
Satan deceived the multitude, or of the divers kinds of philosophy
with which he amused the superior classes. They addressed all as
poor, lost sinners, and proclaimed to them the grace of our Lord
Jesus Christ.
I was not less struck, sirs, with the difficulty of the subject than
with its apparent inutility; and that difficulty is such that, after
long reflection, I am not sure that I have fully estimated it.
Understanding by infidelity, a distinct rejection of the Christian
faith (see the Churchman's Theological Dictionary), I was led
to inquire,—must we put in the rank of infidels those who, although
they receive the gospel as a whole, yet reject some of its doctrines
reckoned as vital by the generality of living, orthodox Christians?
And here our thoughts turn on all the different shades of rational-
ism, from the followers of Arius to those of Strauss and Pius.
492
SWITZERLAND.
When this point is settled, it will be necessary to classify and
number the infidels. But it would be easier to classify and num-
ber the trees of a forest, where the different kinds are mixed with
the greatest confusion. Even in winter the tree is known by its
bark and figure. This is not the case with infidelity. A statistical
view, properly so called, of infidelity, is not only difficult but im-
possible; nor do I think this is required of me. What, then, is
desired? Simply, such facts and observations as may serve to give
a general view of the kind of infidelity which prevails in French
Switzerland, and the influence it exercises over the State, the
Church, our laws, and our morals. Viewed in this light, the ques-
tion may receive an answer, although it is still left very complex.
DEFINITION OF THE COUNTRY, AND GENERAL VIEW OF THE
RELIGIOUS STATE OF ITS INHABITANTS.
Suisse Romande, the field of our observations, is a very small
country, but abounding in contrasts. It forms a kind of triangle,
of which the three extremities are Geneva, Sion, and Porentrui,
presenting a surface of 2400 English miles. On this limited terri-
tory, which comprises, however, almost the whole of Swiss Jura,
and some of the High Alps to the south-east, is found a population
of about 500,000 souls, having scarcely anything in common,
except their language and the same political bond of confederation.
Leaving out the Jews, who are very few in number, two religious
parties divide Suisse Romande. The cantons essentially Protestant
are De Vaud and Neufchâtel; the Bas Valais is entirely Roman
Catholic. The French part of the canton of Fribourg is Roman
Catholic also, with the exception of a Protestant district. In the
cantons of Geneva and Jura Bernois there is a mixture.
the whole, more than three-fourths are Protestants.
Taken in
Near the
The people, also, are very different in their history.
ancient Swiss of the canton of Fribourg are those who but yester-
day were French or Savoyards; others, who were for a long time
only allies of the Swiss, or subjects of one of their cantons, or even
of a German prince. There are found the opulent cities of Geneva
and Neufchâtel; the modest town of Lausanne; populous burghs,
far advanced in civilisation, as La Chaux de Fond and Locle;
a number of villages and hamlets, and even little towns, concealed
by their orchards in the bottom of the valleys, far removed from
the sight and society of mankind; works of industry rivalling those
INFIDELITY.
493
of the greatest nations; rural and pastoral manners almost in
their primitive state; an intellectual culture which, all things con-
sidered, is not surpassed, which makes Suisse Romande one of the
principal markets for French literature, especially of its periodicals.
We, however, have also vast numbers who read only an almanac,
or, from time to time, some political paper relating to their own
locality.
I do not think that any one can flatter himself that he possesses
a perfect knowledge of Suisse Romande; nor should I have allowed
myself to undertake the task which I have the honour now to pre-
sent to you, had I not hoped to receive, from friends of the cantons
of Geneva and Neufchâtel, Berne, and even Vaud, such informa-
tion as I required, to add to the very imperfect personal know-
ledge which thirty-five years of an active life has given me of the
country in which I was born.
On the first aspect, there is no place which has more the air of
appearing to belong entirely to Jesus Christ. I shall not speak of
the number of churches and chapels that cover our soil, nor of the
still greater number of ecclesiastics that supply them; of the sums
contributed to the treasury of the cantons for the support of reli-
gious worship; of the important place which religion occupies in
our constitution and laws (the idea of a Christian State having
been realised among us in the highest sense). Go into the first
house you come to, you will, if I am not greatly mistaken, find
there a Bible; the husband and wife will tell you the day of their
union was blessed at the church, and that, too, even in the cantons
of Vaud and Geneva, where marriages before the civil authorities
are legalised. All the children will have been baptized (unless
you happen to have met, which is a very rare case, with some
Baptist), although, in these two cantons also, baptism is not en-
forced by legal obligation. The children, in their turn, will tell
you that they all go to school; and you will find them learning
their catechism. If they are fifteen years of age, you will find them
at the parsonage, where they go to receive their pastor's catecheti-
cal instruction; and if they are upwards of sixteen, you will find
that they have all been admitted to the Lord's Supper, and con-
gratulate themselves on it.
On leaving this house, apparently so Christian, follow me to
one of those beautiful pieces of water, the ornament of our villages
and cities, and where our females of the lower classes are occupied
after the fashion of Nausicaa. Ask them if they believe in Jesus
494
SWITZERLAND.
Christ, they will unhesitatingly answer in the affirmative; if Pro-
testants, they will add that they receive the sacrament of the
Lord's Supper four times a year; if Roman Catholics, that they
go regularly to confession. Be not afraid to ask the men whom
you meet on the highway; they will doubtless shew more hesita-
tion, but you will find few who will acknowledge themselves
infidels; and I know not that you will find, in the country parts,
one who does not attend public worship, at least once a year—if a
Roman Catholic, at Easter; if a Protestant, on the fast-day.
Then repair to a bookseller; inquire for infidel publications in
French Switzerland. He will tell you that they have, properly
speaking, no organ of infidelity; if there have been any original
publications hostile to the faith, they were sent forth by German
Socialists, and when they translated them, or even quoted passages
from them in the daily papers, they excited the public indignation.
He will tell you that certain abettors of infidelity wished to have
Strauss translated into French, but the person to whom they ap-
plied, though an infidel himself, refused to undertake it, because
such works would not find circulation among us. He will tell
you, that even journals which hold the highest revolutionary views,
and satirical publications, abstain from direct attacks on Chris-
tianity, because this would shock the general feeling.
Present yourself as a "friend and brother," and ask for an
introduction to a club of atheist or infidel propagandists, such as
are elsewhere found. You will be told that nothing of this kind
is known amongst us. There are, doubtless, men who hardly
know how to meet without expressing the infidel thoughts that
rankle in their bosom; several who take a horrible pleasure in
propagating their opinions; but organised societies to overturn
Christianity, is what no one has ventured to establish in Suisse
Romande.
Yet, sirs, a country which speaks the language of Diderot,
D'Alembert, Helvetius, Dupuis, and Volney-which gave birth
to Jean Jacques Rousseau, and afforded him an asylum-which
was for twenty years the favourite residence of Voltaire; a country
in which, when France herself blushed at the fact, the obscene
poems of Piron, of Jean Baptiste Rousseau, and of the Seigneur
de Fernez, were printed by a typographical society, in which one
of the chief magistrates of the country was concerned-a country
which was the rendezvous of revolutionary writers, such as Mer-
cier, who there published his Picture of Paris-Raynall his Philo-
INFIDELITY.
495
sophical History of the Two Indies-Mirabeau some small works
—and where, in the year 1780, the entire works of Voltaire were
published by subscription, in the list of which figure the names
of several ministers of the gospel, a professor of theology, and
at its head the king of Prussia and the prince of Neufchâtel-
a country that was ravaged by revolutionary tempests long before
France, and which, since the French revolution, has not ceased,
so to speak, to be in a state of revolution-a country which has
served as a refuge to French emigrants, for the most part the
sad wreck of the reign of the odious Louis XV., and which has
seen its territory occupied by armies, who the more easily sowed
the seeds of impiety and bad morals, because they were received
as friends—a country, where from the beginning of the last cen-
tury arose, in the body of its pastors, that ecclesiastical but dog-
matical latitudinarianism which is the virtual denial of all positive
faith, and where, since then, unity has been made to consist in
the toleration of errors the most serious, in receiving a salary from
the same fund, and in this new Popery, which allows all kinds of
divergences, provided the directing authority be recognised-a
country where, more than anywhere else, at least in the greater
part of it, the Government has so interfered in the management
of church affairs, that the people can hardly see in their minis-
ters anything but functionaries of the State, and in religion itself
only an instrument by which to govern-a country, over a part
of which the Jesuits, for the last thirty years, have had an un-
divided sway—in a word, a country where the religious instruction
of all classes consists almost only in reciting a meagre catechism,
and where The Mysteries of the People, by Eugene Sue, finds now
eight thousand subscribers-is it possible, sirs, that such a country
should have escaped the torrent of infidelity?
Those amongst us, now enlightened by the gospel, and made
capable of appreciating things, recollect the state of religion in
these countries at the beginning of this century; and those who
also have been able to gather information concerning the close of
the last century, acknowledge that all true piety at that epoch had
disappeared from Suisse Romande. There were, here and there,
however, we charitably hope, a few souls, who having escaped the
general desolation, thought seriously of eternity, and put their
trust in Jesus Christ. We know, also, that in some corners of the
country, especially among the mountains, certain religious habits,
remnants of better days, were carefully preserved; but under
496
SWITZERLAND.
these forms there was a profound torpor, if not much hypocrisy.
In one place, a Socinian clergy was preaching only a cold mo-
rality; in another, were ministers proverbial only for drunkenness,
avarice, and idleness; elsewhere there was more decorum, but not
more life-the greater part so irreverently mixed up texts of Holy
Scripture with their trifling conversation, that we can only see in
them real infidels; in the bosom of their flocks were a few Mora-
vians, but much decayed; a few followers of Madame Guyon,
more worldly than any, mistaking the flashes of mysticism for
light. As to the remainder, all were asleep-that is, infidelity
everywhere prevailed, an infidelity which in the multitude had no
consciousness of its own existence, but which was avowed and
made to appear by persons of the higher classes of society. The
universal opinion is this, that infidelity amongst us, as elsewhere,
has had its rise in the higher classes of society.
With the peace of 1815, by the grace of "our great God and
Saviour Jesus Christ," a revival of religion took place in Suisse
Romande the revival which has been the means of procuring the
honour of having representatives to this assembly. This revival,
though, after all, but weak, produced a great sensation, as a slight
noise sounds like thunder through the caverns of a deep and silent
grot. It was also for our people the revival of infidelity. The
pastors and magistrates were all ready, and, pushed on by them,
the multitude was happy to persecute the gospel in the name of
religion and of the country. It was said that Methodism (the
name given to this religious movement) had made a multitude of
infidels. It is unnecessary, in an assembly like this, to expose
the error of this judgment, but it shews the truth of those words
of Holy Scripture, "that which maketh manifest is light;" for by
means of that revival of religion—which, thank God, still con-
tinues in Suisse Romande, and goes on apparently with greater
energy-infidelity is made more apparent, and indeed more active
than formerly; although, as I have already remarked, this country
remains one of those that has most preserved the appearance of a
Christian country.
However, the reality does not correspond with the appearances.
To enter into detail, and begin with that portion of Suisse Ro-
mande which, whilst it is less known to the narrator, occupies
also a less considerable part in the question-I mean, the Roman
Catholics.
INFIDELITY.
197
I. INFIDELITY AMONG ROMAN CATHOLICS.
In the canton of Geneva there are from twenty to twenty-five
thousand Roman Catholics, in a population of about seventy thou-
sand. Since the last revolution, the Protestant interests having
been sacrificed, even by Protestants themselves, to those of radi-
calism, there has arisen a Popish party which exercises a prepon-
derating influence on the affairs of state. Since then, the number
of Romanists who attend to the practices of their worship is much
greater than before. We believe, however, that there are not above
a thousand Romish devotees who entirely satisfy their priests, in
the manner in which they acquit themselves of their duty to the
Church. And if we consider that amongst a thousand devotees
there will be found those who have only the exterior of devotion,
we shall be convinced that infidelity is almost universal amongst
the Roman Catholics of Geneva. There are, however, few who
dissolve their relationship with their spiritual head, for this would
be to separate themselves from their party. But there is no reason
to believe that the infidelity which prevails amongst the Roman
Catholics in Geneva is in anything different from that which is
found amongst the Protestants.
The Bas Valais, more under priestly dominion, is not altogether
as the priests would wish. This arises in part from the fact, that
many of the people are better believers, and more moral, than
their spiritual guides. Besides, it is in this portion of the Bas
Valais that persons are found advanced in politics and civilisation,
in consequence of their frequent intercourse with that portion of
the Canton de Vaud which lies next to them, and which is one of
those where modern opinions have made most progress. The
chiefs in the Bas Valais are pretty much, if not quite, open in-
fidels; and that, too, of the school of Voltaire. Full of contempt.
for the superstitions of Romanism, they yet fear much more the
influence of the pure gospel, such as they see it amongst their neigh-
bours in the Canton de Vaud. The divers attempts that have
been made to carry the light of the gospel to this poor people
have met with the most insurmountable opposition; politicians
joining, in this, with priests whom they detest. There, then, in-
fidelity is intolerant, and would easily become persecuting; whilst
in Geneva it professes the greatest toleration. What will it be-
come if the day should ever arrive when the Papists shall find
themselves a majority?
21
498
SWITZERLAND.
""
The French part of the canton of Fribourg, containing three-
fifths of the entire population, of which five-sixths are Papists,
offers an interesting spectacle. It is that corner of the country
which has best preserved what the Latin poet calls "prisca fides,'
a pagan expression, which does not mean the true faith. There,
also, if we are rightly informed, there exists a desire for religion,
and a respect for sacred things, more evident than elsewhere; and
there is, even in the look of the Roman Catholic Fribourgians,
something of I know not what, which indicates their aspirations
towards heaven; we find them also somewhat easy of access in
the attempts that have been made to carry them the Bible. With
the greater number, their religious zeal spends itself in vain super-
stitions, and does not prevent, as it does elsewhere, the prevalence
of much infidelity. Among the greater part of the men in towns,
and especially among the chief political leaders, infidelity is noto-
rious. Perhaps it did not prevail less in their predecessors, but it
did not manifest itself. To secure order, or rather their own
domination, they conducted themselves in perfect accordance with
the Jesuits. The people were better believers; and whilst we
deplore the errors of these poor Fribourgians, we admire the confi-
dence of those who, in the war of the Sunderbund, firmly believed
that the Virgin Mary would defend herself by a miracle, and that
amulets, blessed by their priests, would protect them against the
bullets of the Protestants. Alas! it is the sad lot of Popery to
vacillate unceasingly between impiety and superstition, and the
result of both is the same. Because we see more of religious fear
among the Papists than among Protestants, some have regretted
the want of Popery as a more efficacious means of influencing the
masses. But, without speaking of essentials, I would say of
Romanism, as a means of salvation, is there more morality in a
superstitious Papist, than even in an infidel Protestant? And the
infidelity which is the reaction of ultramontanism, is it less vulgar,
deep, and disorderly, than the reaction against what Protestants are
pleased to call Methodism? And that double question the towns
of the canton of Fribourg-a Popish land by excellency-will
answer in the negative; and everything leads us to believe that
most horrible impiety is making the most rapid strides in the
country parts.
It is the same with Jura. The majority of the people are
ultramontane Papists, and remain attached to their belief. The
priests, generally men of little note, yet exercise a strong influence
INFIDELITY.
499
over the multitude. There are, however, amongst the Roman
Catholics of Jura some excellent persons, of sincere, though not
enlightened piety; but the religion of the greater part consists
only in hatred of Protestants, and a few outward ceremonies of
devotion. Besides this, there is in all the villages a minority,
avowedly infidel; and in the towns of Delemont and Porentrui,
where are persons too well instructed to adopt Romish supersti-
tions, are found profane atheists, who have fallen into the deepest
degradation. There is also a total absence of moral conduct amongst
professed believers, as well as amongst infidels.
On the whole, known and declared infidelity appears to have
more adherents in Jura than in the canton of Fribourg, in the
canton of Fribourg than in the Bas Valais, and in the Bas Valais
than at Geneva; ultramontanism having the same progressive
decrease. We need not say that political radicalism reckons in
its ranks the greater part, if not the whole, of the Roman Catholic
infidels in Suisse Romande; but it is at Geneva only that it has
the support of the generality of Romanists, whether infidels or
devotees. Perhaps, also, this red communist radicalism is found
only amongst the infidels of Jura, where ultramontanism prevails.
To complete this picture, or rather sketch, we should speak of
the Catholics scattered in the Protestant cantons of Vaud and
Neufchâtel; these amount, perhaps, to five or six thousand in a
population of 270,000; but if there is anything particular to
remark, it is that they are more zealous for their religion, without
being less infidel than in other places. Their zeal is the result of
their position. Being most of them strangers in Switzerland, they
have little political influence. In the mixed communes, they vote
with conservatives; quite the reverse of the Catholics of Geneva.
Popery, as such, has no political origin-it is just what you please,
provided it reigns.
II. INFIDELITY AMONG PROTESTANTS.
From the Roman Catholics let us turn to the Protestants. They
form, as we have already said, three-fourths of the population;
and, more clustered together than the Catholics, they present, per-
haps, from canton to canton, less real diversity in reference to the
point now under examination. I say from canton to canton, for
there is a remarkable difference between the country and the
towns, the plain and the mountains; between those who inhabit
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SWITZERLAND.
the cultivated valleys, and those who lead a pastoral life. These
four distinct classes-the inhabitants of the town, the cultivator,
the shepherd, and the artisan or mechanic-may, however, be
reduced to two. Till of late, the shepherd of our Alps was honour-
ably distinguished from the agriculturist, and especially from the
cultivator of the vine; but now all have sunk to the same level of
infidelity; and the inhabitants of our towns no longer differ from
the villagers of St Croix, and still more from one of La Chaux de
Fonds; without taking into the account that the useful arts form
the principal occupation of the most important of our cities—you
understand that I speak of Geneva.
What characterises the inhabitants of the country is their ignor-
ance; not that they are more ignorant than persons of the same
description of other countries: everywhere there are schools,
which children (except in the canton of Geneva) are required to
attend, from the age of seven to sixteen. The good done by these
schools is not very evident, for they have not yet succeeded in
spreading a taste for instruction. An agriculturist or vine-dresser
having a little library is a thing unknown. A Bible thrown on a
chest of drawers, here and there some odd volumes, coming from
no one knows where, and treating on no one knows what, then an
almanac-this ends the list, and the least instructive are pre-
ferred. In their ignorance the country people hold many ancient
heathen superstitions; and, as is always the case, these, by the
hopes and fears which they excite, exercise a destructive influence
over religion. Ignorant and earthly, the labour of the field and
the care of cattle are, in their estimation, the sole ends of existence.
If a man has laboured hard during his life, this is all God requires
of him. And if he has brought up a numerous family, and placed
them in a condition to earn their bread, this is the highest point of
virtue. The thoughts of the majority of our country people, I am
sure, never rise higher than the clods of their furrows, the shoots
of their vines, or the branches of their walnut-trees, and ceaselessly
turn in the narrow circle of crops to sell, interest to pay, and cul-
ture to be done. For some time past, our country people have
improved on the former routine of agriculture, which has partly
expanded their knowledge; politics have also given a sort of
development to their ideas; but still, under one form or another,
the earth and its interests occupy their whole attention.
The country people of Suisse Romande are, in general, very dis-
trustful. This is a fruit of ignorance; but, we may also add, of
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501
their own want of good faith in their own transactions. They dis-
trust especially persons well informed. If two individuals should
attempt to give them advice, the one truly enlightened, the other
a little above the common grade of ignorance, they would listen to
the latter in preference to the former, especially if he flattered their
tastes and habits. The low pot-house orator is sooner believed
than the pastor; and in what village are not such orators found?
Sometimes a retired or dismissed schoolmaster, in declaiming
against religion, compensates himself for the time during which
his duties compelled him to appear religious. Sometimes an attor-
ney or notary's clerk, who has lived in the chief place, sung the
songs of Béranger, and familiarised himself, by reading newspapers,
with the spirit of the times, sets forth amongst his companions his
contempt of sacred things, and the stereotype jests which, from the
times of Voltaire, have been the amusement of the enemies of the
gospel. Sometimes it is a fellow-countryman, returned from foreign
countries, and who has acquired in his own village the influence of
a man who has seen the world; who, however, has seen or observed
only what could tend to corrupt him.
Add to this, the rude manners of country people, the habit of
swearing, frequenting taverns as a place for making bargains,
like the Exchange at Paris or London; drunkenness, which, after
all efforts to diminish it, is still very general; the too early and
free intercourse of the sexes, which leads to improprieties, so that
in our country places there are but few respectable marriages; the
progressive relaxation of paternal authority, the defective training
of children, the continual profanation of the Sabbath, and the total
neglect of family worship-and you will have no difficulty in con-
ceiving that the country people, notwithstanding their profession of
Christianity, bringing their children to baptism and the Lord's
Supper when of age, and partaking of this holy ordinance some-
times themselves, are, nevertheless, plunged in deep infidelity.
I do not say that in all cases they shew themselves inaccessible
to religious emotions. There are few who will reject good counsel
on certain occasions, or who do not wish for the prayers of their
pastor, if they believe themselves on their death-bed. Were it not
for those who lead them astray, we might, I think, without much
trouble, bring them back to something better. Those men who
in the Canton de Vaud, especially on two occasions, shewed them-
selves so hostile to religion, would never have thought of rising
up against assemblies for Christian edification, if they had not
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SWITZERLAND.
been urged to it; for their first movement is rather favourable to
whatever bears the name of religion. It is not less true, that in
many of our parishes, we know not of a single soul converted, and
that if our country parts, taken together, do not present many open,
acknowledged infidels, yet sincere and avowed professors of evan-
gelical religion are still fewer. One of the most favourite opinions
of the country people is, that when we die all is dead; man lives
again in his children, and there is no other resurrection; all the
dead are declared happy, but it is evident that by happiness they
mean only silence and annihilation. A father or mother will
rejoice in going to rejoin the children they have lost; that is, going
where there is no more suffering, because there is no more con-
sciousness. According to our country people, the Bible is the
book of the ministers-they only have an interest in circulating it;
nay, more, that it is their own production. It is only black on
white; and paper bears whatever you please. To go to church on
the Sabbath, and attend to the concerns of the soul, is very well
for the rich, who have nothing better to do. To labour is to pray;
it is better than prayer. And, lastly, they say, the Bible will not
give us our bread. Some say the sun is God, and there is no
other. And since nothing is more common than to hear them say,
when speaking of their ordinary affairs, "If it please God," or,
"with God's help," it is as when the pagans said, "Si qua fata
sinunt."
The lowest materialism, with its inevitable consequence, fatalism,
is the peculiar character of the infidelity of our country people.
This explains, amongst other things, their perfect calmness, gene-
rally speaking, under the ills of life (provided these evils are evi-
dently not of human agency) and the resignation with which they
wait their end, fearing only the extreme sufferings of that hour,
and preferring, above all things, a sudden and unexpected death.
But what is it, sirs, that I am doing? I tell you nothing but
what you
you have seen around you, for where is the country in which
materialism does not exist? Does it not lie at the foundation of
all infidelity? And when the apostle lays down the distinguish-
ing mark of believers from the men of the world, does he not say,
"We look not at the things which are seen, for the things which
are seen are temporal, but the things which are not seen are eter-
nal"? Only, I think, there are few Protestant countries in which
materialism harmonises, as it does in ours, with those appearances
of Christianity which I have already mentioned. For a materialist,
INFIDELITY.
503
the most spiritual worship is material.
Bring forth crosses,
images, religious pomps-the materialist readily receives them,
understanding that all his religion lies in the water of baptism,
the elements of the Lord's Supper, hearing a sermon, or in the
walls of a building, the tower of which overlooks the houses of
the village. These things are with him the only realities. But
as for the baptism of the Holy Ghost, fellowship with Christ, the
spiritual food of the Word of God, the efficacy of prayer, the
Church the mystical body of the Lord-all this, if he ever thinks
of it, appears only chimera. The visible, the material, the tangible
-what nourishes the body and satisfies the animal appetites-
this only is real;-as for the invisible and eternal world, no one
has ever returned from it to tell us what it is. In thus speaking,
our self-called Christians deny Jesus Christ, who came from the
Father to teach us things which He himself had seen and heard.
If, then, sirs, we should regard as infidels only professed deists
or atheists, renouncing for themselves and theirs all connexion
with or relation to Christian faith and practice, I should then say
there are few, exceedingly few infidels in the country parts of
Suisse Romande-no more than in Roman Catholic countries;
but if it is granted that formality and a certain religious demean-
our, as a thin covering-which, however, cannot hide their odious
irreligion—is infidelity, then I repeat it, that infidelity is general;
and the most unvarying form under which it appears is that of
materialism.
The case is still worse amongst artisans or mechanics, if we may
consider an evil to be worse for shewing itself openly.
The portions of French Switzerland where the mechanical arts
are most cultivated are Geneva, almost the whole of High Jura,
Vaud, Neufchâtel, and Berne. Here, properly, are the most ex-
tensive workshops; but we may also add to these a good part of
the population of our towns. There are some chiefly agricultural,
but there also arts and trades are carried on, and there is no great
difference between the infidelity of the manufacturer of goods and
the artisan. Here, too, all have their children baptized, and, after
several months of catechetical instruction by the pastor, all the
young people are admitted to the sacrament of the Lord's Supper.
But a great number of these never enter the church after their first
communion; and, even amongst those who remain more faithful
for a time, open infidelity soon reaps a new harvest; so that a
great majority of our artisans and manufacturers end in throwing
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off all regard for Divine worship. Their infidelity is open,
avowed, reasoned, or rather nibbling at arguments (I speak in a
general manner); hence it follows that it is more varied than
amongst the country people. At one time it is the confession of
faith of the Savoyard Vicar-at another it is the cynical mockery
of Voltairianism; but, amongst persons who are upwards of forty
years of age, infidelity is the pure and full representation of the
irreligious and revolutionary movement of the eighteenth cen-
tury—an infidelity entirely French, that of Volney and of Dupuis,
whose works are often found in our workshops; but, amongst
those of a new generation, it is the pantheistic mysticism of La-
mennais or of Pierre Leroux, and the Socialist materialism which
its skilful advocates cover over with a kind of Gallo-Germanism.
The same kind of ignorance does not prevail amongst the
artisans as amongst the country people; yet, for all this, their
intellect is not more elevated, nor their conscience less dumb.
That man-machine who never leaves his cabin, where he is
employed from morning to night, except to give himself up to the
vulgar pleasures of the coffee-shop, is, after all, in a condition for
improving his knowledge vastly inferior to him who passes his life
amidst the various labours of the field, where he may continually
see the hand of God. The opportunities of indulgence in pleasure,
when things go well, are, every day, much fewer for the country-
man than for the skilful workman; he has not within his reach the
theatre, the gaming-table, and places of excess and refinement in
living. He does not read so much, I acknowledge; but then the
reading of the artisan, such as the romances of the day, Socialist
papers, and, amongst other things, The Mysteries of the People,
is only another evil added to all the rest. And what takes place?
In this population of workmen and artisans, the wives surpass
their husbands in infidelity and immorality; the children tread in
the footsteps of their parents. The gangrene of infidelity has here
made greater ravages than in the country; conscience appears to
have lost all power, and the greater part are inaccessible to every
serious thought; they are trifling and profane beyond what can
be conceived. If the countryman lives only to labour and earn
money, the artisan works only to gain wherewith to enjoy his
pleasures; and if the former sometimes looks to Him who maketh
one rich and another poor, the latter has no other god than his
own abilities, and, like the Chaldean, "burns incense to his own
INFIDELITY.
505
net. In the former case, there is still some religion, if not Chris-
tianity; in the latter, there is no religion of any sort.
These observations, as just now remarked, are only outlines and
simple remarks, which, by their vagueness, do not give much in-
formation, but I still believe that a more exact statistical view was
impossible. You shall judge of this.
STATISTICAL VIEW.
Not being able to obtain information on every part of Suisse
Romande, I was anxious to have the best I could concerning
those places, at least, where the greatest population is found, such
as Neufchâtel, Lausanne, La Chaux de Fonds, and Geneva. I
ought also to add Sion and Fribourg, but here means have failed
me; but the state of these two Roman Catholic towns may be
easily gathered from the general information already brought for-
ward relative to Popish Suisse Romande. I have therefore con-
fined myself to the principal centres of Protestant population,
much the most considerable, and which, after all, constitute
French Switzerland. I made applications to persons very likely
to give me the information I wanted, but I could obtain only
figures, of the correctness of which we may justly doubt, for they
were given to me with evident distrust.
To begin with Neufchâtel, a city by itself, a monarchical city,
faithful to ancient customs, and which at present ought to retain
its religious habits all the better because the republican party is
believed to hold religion cheap. In a population of French Pro-
testants of about 5000 souls, which we may reduce to 3800 by
not reckoning children under fourteen years of age, there are
seventy communicants in two dissenting churches; above 300 per-
sons in the National Church, who make a decided profession of
Christianity; 600 who attend public worship, and who may be
regarded as possessing a certain degree of doctrinal knowledge;
700 who attend from custom, without any decided religious con-
victions. There remain 2130 persons, of whom by far the greater
number, if not the whole, partake, with more or less regularity, of
the Lord's Supper. So that there will remain scarcely any of the
inhabitants of Neufchâtel who have separated themselves entirely
from Christian worship. But what is the faith of those 2130,
who go to a place of worship only to receive the Lord's Supper,
and of those 700, who go at other times only from custom, and,
properly speaking, without religious conviction?
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SWITZERLAND.
At Lausanne, the seat of government, which supports with all
its might a church which it has arbitrarily ruled for the last five
years-a city formerly celebrated for its devotions to the Virgin
Mary, and which from that time has preserved, in a high degree,
its sacerdotal character-where we still recollect the puritanical
aspect of its streets, in days of religious solemnities-in a French
Protestant population of about 14,500 souls, which I also reduce
to 10,900, exclusive of children, we may reckon 1000 persons
making a profession of religion, and belonging to the churches not
recognised by the State; 1000 who attend pretty regularly on the
national religious worship, but the greater number of whom do it
from mere form, if not policy; besides these, 4000, perhaps, who
more or less regularly receive the sacrament of the Lord's Supper,
but whose profession is yet less decided than the former. There
remain, then, 4900 persons who live without attending or being
connected personally with any public worship, and some, perhaps,
attend no place of worship, because they like neither the National
Church nor Dissenters; but this exception need hardly be men-
tioned, for to such the words of our Lord apply, "They that are
not for us are against us." Besides, at Lausanne, as at Neufchâ-
tel, there are many who have neither the conscience nor courage
of their infidelity.
At La Chaux de Fonds, inhabited only by artisans and manu-
facturers, the population of which increases annually from 500 to
600, and where there are about 2000 Germans and as many
Roman Catholics; in a population of 10,000 Protestants speaking
the French language, which we reduce, as above, to 7500, there
are 130 persons out of the National Church making a profession of
Christianity; 200 in the bosom of that Church, making the same
profession; 700 who attend, more or less regularly, a place of wor-
ship; and 200 more, who also communicate, but do scarcely any-
thing else. There remain, then, 6270, who, by their abstinence
from all kinds of religious worship, may be regarded as professed
infidels.
Finally, at Geneva, the city of Calvin, and which could not
erect statues except to the author of the Social Contract and
Letters from the Mountain, in a French Protestant population of
about 19,000, children deducted, 500 out of the National Church
make a distinct profession; 500 members of the National Church
may be looked upon as professing Christianity; 1500 attend
public worship, but without any clear conviction; 2500 now and
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507
then attend public worship, and receive the Lord's Supper pretty
regularly. There remain, then, 14,000 who live in almost com-
plete infidelity, and who, without eagerly seeking to propagate it,
because they feel they are in the majority, are far from dissembling
or concealing it.
These statistics, though imperfect, may, however, assist in
forming an estimate of the state of Protestant Suisse Romande,
taken as a whole. Neufchâtel and Lausanne united, represent
pretty well the religious state of the agriculturists, and the arti-
sans and mechanics have their type in the religious state of Geneva
and La Chaux de Fonds.
We remark, moreover, that neither at Geneva, nor in the three
other localities of which we have just attempted to give the sta-
tistics, have we reckoned Germans, who have a worship of their
own, and the total number of whom may be about 5000. But,
far from this party being able by their influence and example to
raise the tone of religion, it is rather the reverse; for here, panthe-
istic Socialism and Christianity carry on a daily war, whenever
there are enough of Christians to keep the field.
To finish this view, I ought, perhaps, still to speak of certain
Protestants, scattered here and there in the Popish parts of Suisse
Romande, to the number of a thousand at least; for in my
thoughts I have taken in the Protestants of the Fribourg district,
and of that of De Morat, with other Protestants. But a single
word will suffice; for, in general, these Protestants are less attached
to their religious worship than the Roman Catholics who live
among Protestants are; and infidelity, properly so called, surely
does not less prevail amongst them than elsewhere.
CONCLUDING SUGGESTIONS.
Thus, sirs, the wound is immense, and I fear that my weak and
trembling hand has not probed it to the bottom. However, with-
out wishing to make those comparisons which works analogous to
this often give rise to, I may observe the evil is not greater in
French Switzerland than in German Switzerland; nor in this than
in Germany; nor in Germany than in France or elsewhere.
There was a day, when what was called the Church of Jesus
Christ, awaking from its sleep, found itself Arian. Some ages
after, again awaking, it found itself prostrate before the Pope and
gods of his creation; will it not, in our day, similarly find itself
infidel-a new form of Antichrist? I know we have a formidable-
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enemy in Romanism, but infidelity is still more formidable. It is
the nursing-mother of Popery, for it is much nearer to superstition.
than to the true faith.
This appears to me worthy of the attention of this Assembly.
It depends not on us to destroy infidelity; this can only be done
by Him who can change the heart; but, to the external and eccle-
siastical causes of infidelity, the churches may offer some external
remedy. In my opinion, there are three sources of infidelity
which we have in our power to remove-the official bonds which
still unite the greater part of our Protestant churches to the State,
and which, moreover, make religion, to say the least, an affair of
civil legislation, consequently of constraint; the absence of doc-
trinal formularies in many churches, and, in others, their absolute
unchangeableness; and, finally, the imperfection, or, so to speak,
the nullity, of the religious instruction given to our youth.
To this paper, already too long, does not belong the develop-
ment which might be given to these ideas; but it appears to me,
that religious instruction, such as is generally given in our
churches, bears no proportion to the importance of the subject.
It is not by means of a catechism, however excellent we may
suppose it to be-nor by a collection of passages of Scripture, how-
ever well chosen-that the youth of the Church is to be fortified
against the subtle theories of modern infidelity; nor is it by setting
apart for their Christian instruction a portion of time less than is
employed in teaching them the simplest secular sciences. Know-
ledge, doubtless, is not faith-but ignorance is much less so; and
you will agree with me, that infidelity becomes impossible with
the serious study of the Word of God in the Bible-the whole
Bible; besides, what shall we oppose to Satan speaking in modern
infidel books, but the Spirit of the Lord speaking in the Holy
Scriptures?
This supposes, sirs, that the Church has full confidence in the
Scriptures, as the only efficacious means to overturn the fortresses
of the enemy, and that she is not afraid of what it is attempted to
decry, under the name of Biblicism. If such is the Church's faith,
she ought boldly to confess it, and shew that from this book—
which she declares to be, in every page, the sure depôt of the in-
fallible truth of God-she holds and proclaims, before all men,
things new and old, by which the unbelief of the world is con-
demned. We should, more than ever, make an open confession.
The Papists were wont formerly to ask our fathers, "What do
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509
you believe?" And we know how our fathers answered. The
world now seems to say, "Do you believe?" And the Church
owes to it also an answer.
But that this may be the case, the Church should be a true
church—a church in reality; for as long as she treats in the same
way believers and unbelievers, regarding both as equally members
of the body of Jesus Christ, it is impossible that the infidel world
should see in her anything but a fiction, and in the gospel a
chimera. It is in the Church, the body of Christ, that religious
truth is embodied; but that the Church confess this truth, she
must be a true church, existing in reality. But she has no exist-
ence in reality, when her members are considered such, nolentes
volentes—when she is one with the infidel world, and derives her
support—shall I say her subsistence?—from it, and by a just
punishment is governed by its laws, instead of having for her only
head the Lord Jesus Christ.
Thus, then, Voluntaryism, Confession, Biblicism, are three
words which comprehend the whole of my views. They cannot
be misunderstood nor unwelcome in an assembly like this.
Would to God that they may soon become the word of command
for all the evangelical Christians in French Switzerland and the
whole world! For if we are but careful to oppose to Infidelity,
Voluntaryism, Confession, and Biblicism, this is to oppose to it,
FAITH. And that which gives us the victory over the world,
saith St John, is our faith.
POPERY IN SWITZERLAND.
BY THE REV. PROFESSOR VULLIEMIN, OF LAUSANNE.
THE social movement which in the Middle Ages raised the Com-
mons of England to be a governing power in the State, produced,
on the sides of the Alps, thirteen republics, the unfolding of as
many communal centres, whose union formed the Swiss Confeder-
ation.
In the course of its history, Switzerland presents itself under
two different aspects. It is at once a focus of action and a focus
of resistance in Europe; while the country at the foot of its moun-
tains participated in the movement of the European world, its
Alps remained immovable. It has been, if not the cradle, at least
the point of departure for the revolutions which in these days have
changed the face of society. It has also offered the most obstinate
resistance to these changes. In the sixteenth century, Zuingle, a
contemporary of Luther and Calvin, made Geneva a sort of Pro-
testant Rome. In the eighteenth century, the principles of the
French Revolution were tried in Basle, and proclaimed on the
banks of the Leman Lake, long before appearing on a greater
theatre, and long before Clavier and Dumont became-thanks to
the experience which they had acquired at home-the guides of
Mirabeau. In our own time, it is from this region the avalanche
has been detached, which, spreading at first over the Swiss can-
tons, has been precipitated on the rest of Europe, and has over-
turned thrones in its course.
But Switzerland is no less a theatre of immobility, a refuge and
a support to old ideas as well as to new. When the Reformation
took possession of the plains. Rome made a rampart of the Alps,
and of the many narrow valleys which, from the lofty summits of
St Gothard, slope towards the Rhine and the Rhone. The in-
habitants of these quiet valleys attached themselves to the policy
of Rome and of Spain, while the low lands joined England, Hol-
land, and the Protestant States of Germany. We can understand
Switzerland only by taking into account this internal antagonism;
the opposition which it contains, between two modes of life-that
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511
of the mountaineers, in the peacefulness of pastoral habits; that of
an agricultural and industrial population, in contact with the
civilisation of the great nations around them.
This opposition appears throughout the history of the confede-
rate States, but it has been especially manifest since the Reforma-
tion. The Swiss had at that epoch made themselves known by
their martial exploits at Morat and at Grandson. After these
victories, they had thrown themselves wildly into the perilous en-
terprises of war, and the military life had corrupted their morals,
ruined the labours of peace, and raised military chiefs to the head
of the Government. In these circumstances, two classes of per-
sons received the preaching of the Reformers. Those who lived
by their industry, and those who felt their need of a Saviour-
pious persons, and the peaceful labourers. The victory gained by
the Reformation was both religious and political. It was not only
the triumph of the gospel over the corruptions of the Church, but
that of the laborious peasants over the leaders of military bands,
who had hitherto ruled the county. The Reformation prevailed
in the commercial cities of Zurich and of Basle, in Berne and in
Geneva, thanks to the support of that middle class which prospers
best beyond the sound of arms. It penetrated with greater diffi-
culty into the High Alps, and was soon repressed among those
who had no other industry than that of mercenary service. We
must add, in order to explain clearly the present condition of
Switzerland, that in the cantons where the Reformation prevailed,
it did so imperfectly. There was both Reformation and Revolu-
tion; and these two questions had been so confounded, that it was
difficult to distinguish between them. The same means had been
used to obtain freedom of conscience as free government; and
these were, main force. The minority were compelled to receive
the law from the majority. There is, I know, something respect-
able in the desire shewn by a nation to drink at the same sources
of religious faith, and to seek a support for their civil life in their
common convictions. One condition is, however, necessary—that
these convictions be sincere: that faith be more than a name, and
that the heart bows with the body. The only unity which de-
serves the name, is unity in liberty, without which, bonds of
union are galling chains. On this point, the governments of the
Reformed cantons failed from the beginning. Dogma was made
law; power exacted submission; the yoke once imposed produced
its natural effects-the life of the Reformation, so expansive at
512
SWITZERLAND.
first, was crippled and enfeebled. The gospel allied to force, is
not the gospel. It penetrated into the High Alps, gained ground
in the cantons of Schwitz, Lucerne, and Soleure, and made way
in the Valais; but it took the sword of power in hand-the salt
lost its savour-its progress was arrested-further openings were
shut; and, from that day to this, two parties have stood in each
other's presence, whose limits have remained nearly the same.
That of the Reformation comprises the large cantons lying at the
foot of the Alps; and the other extends into the Alps, and to
those countries of the plain most remote from the centres of reform
and civilisation-two parties, the one containing the leaven of
the Reformation, and the other fighting generally in the ranks of
absolutism and under the standard of the Papacy.
The rupture was not, however, so great between these two
parties as to prevent that cordiality which is a distinctive charac-
teristic of a free people, appearing in their daily intercourse. In
some parts, the same temple served alternately for the different
forms of worship; in other parts, when the armies of the two con-
fessions were arrayed against each other, the outposts mingled
with each other; the soldiers, not affected by the passions of their
leaders, brought bread or milk, that they might take their meals
together; the tone of ancient friendship was preserved; only the
spoon repelled with pleasantry the spoon which pursued the bread
beyond the frontier, which they supposed to be the middle of the
dish.
These pacific relations were terminated by the command of a
priest. Archbishop Borromée was the boast of the Romish
Church. He revived order, and had raised Pius V. to the pope-
dom, when he resolved to use his influence with the population of
the Alps. That prelate, whose activity governed the Roman
world, neglected not the humblest duties of the ministry-he
climbed their mountain paths-the simple peasants of the Alps
thought him an angel from heaven. He repressed the disorders of
the priests, restored the pomp of public worship, shed tears over
the relics of the saints, and revived the respect of the people for
the objects of their ancient adoration. Charmed, he says himself,
with the good disposition and candour of the people, he felt a
wonderful affection towards them. They only needed instruction;
and to secure this, he adopted three measures—
1st, To found a Swiss college at Milan, and to open to the
Swiss the German college at Rome. These two institutions have
POPERY.
513
been, for more than three centuries, the school of Swiss Catholics.
One of them, the German college, still subsists, and the Swiss
pupils are more numerous than those of any other branch of the
German race.
In 1846, the numbers were, 21 Hanoverians, 25
Prussians, 40 Bavarians, and 48 Swiss. The other was sup-
pressed by the French Revolution, but has been the object of
earnest reclamations by the Swiss Catholics; and though they
have been hitherto refused, they may now meet with a more
favourable reception.
2d, The second means was to send the Jesuits to Switzerland.
These fathers laboured there in that revolution of opinions which
resulted in the thirty years' war; a revolution accomplished with
so little noise that it had left no trace in history, and has been
fully made known to us by the recent publication of the Annual
Reports of the Venetian Ambassadors to the Senate of the Re-
public. The Jesuits established themselves at Lucerne and at
Fribourg. A short time sufficed to change the aspect of these
cities more than, half a century earlier, the aspect of the cities
reformed by Zuingle and Calvin. Missions, processions, and
fasts took the place of amusements and robust exercises; corrup-
tion was covered with a thick veil. A little before, the priests
asked of the magistrates a law to prohibit the people from ridicul-
ing pilgrimages, and soon every one hastened to take the pilgrim's
staff; a new generation learned at school to disregard the love of
country, and to lend a docile ear to the voice of Rome. The
same changes took place in the High Alps as at the same epoch
in France and Germany.
3d, The third means which Borromée set at work was to send
a permanent envoy among them as a representative of Rome.
Till then, the Popes had sent temporary legates to the confederated
states; but now, a nuncio fixed his residence and court at Lu-
cerne. It was his study to make himself better acquainted with
the nation, to govern it better, and under his hand to direct its
proceedings by Italian policy. From that moment, the language
of Rome became more precise and imperious. The nuncio go-
verned; re-established order in the monasteries, brought back to
the Church the collation of benefices, called in the Capuchins to
second the Jesuits; at his command, bishops ceased to allow mixed
marriages; wherever he appeared, disputes arose. Pius V. had
published the bull, In Cœnâ Domini, which forbade the Catholics
all intercourse with heretics. The nuncio made this language
2 K
514
SWITZERLAND,
familiar to men's minds. The students of the cantons of the Alps
were no more allowed to visit Zurich or Basle; no more of those
friendly relations formed in youth, which formerly united the per-
sons in the two camps. In fine, growing bolder, the nuncio con-
voked a diet of the Catholic cantous, and proposed to them the
terms of a convention, by which they devoted themselves and
their children to the Romish See. The people assembled their
chiefs raised their voices to heaven-"We swear," they said, "to
live and die in the Roman faith. If the great apostacy has pene-
trated to our thresholds, God has permitted it for our sins. He
allows the children of the devil to form alliances with each other,
and, divided on every other point, to unite in their endeavours to
overthrow our faith. Well, we who have remained faithful will
choose our dear confederates from among ourselves. We reject all
sectarian support; we swear to uphold each other in our faith to
the last. No previous alliance shall prevent us from fulfilling this
engagement. So be it, in the name of the Holy Queen of
Heaven, for our consolation, and that of our country.
Thus was gained to the Holy See the prond and free country
of primitive Switzerland, its nationality sacrificed, the gates of the
Alps opened to the powerful house of Spain. The arm, which in
a republic had not been placed in the hands of a Ravaillac, was
turned against the Alliance, the bond of the confederation.
Succeeding nuncios pursued the work thus begun. The instruc-
tions they received from Rome exhibit a policy more adroit than
that of any other power. They were recommended to salute every
one, because in a republic every citizen, however humble, is not to
be despised; to give every one all his titles; to overlook imperti-
nences when they had need of the Swiss, and to make them buy
their pardon dearly at another time; never to allow a long time to
elapse without visiting the cantons, in order to keep up reverence
among the people; not to do like the ambassadors of France, who
promised what they could not perform; and especially to avoid
wounding the feelings of a people proud of their rights;—experi-
ence having taught Rome the necessity of leaving to the Swiss
both their usages and abuses.
Conformably to these instructions, the nuncios exhibited a rare
patience; they listened to long and wearisome harangues; they
used all means to gain men in power; they gave frequent enter-
tainments, prolonged till midnight-during which, the Swiss, like
the ancient Germans, liked to talk of public affairs. They pro-
POPERY.
515
fessed a great admiration for the exploits of the nation. They
knew the right time to offer the ring, the necklace, or the spurs of
a Roman knight. Accommodating themselves to the diversity of
circumstances, they did not act in the same way towards the rural
cantons as in their relations with the senates of the towns. By
that policy, Rome has contrived for two hundred years to keep the
Swiss divided. and to foster an irritation which has made them
take up arms against each other, after the torches of fanaticism had
been extinguished in all other places.
The eighteenth century calmed their minds without uniting
their hearts. The Catholic cantons continued to maintain with
the Protestants no relations but those which were purely political.
They admitted no Protestants to the rights of citizenship. If a
young Catholic was led by the reading of the Bible to adopt evan-
gelical views, the crime was punished by strangulation: the body
of the offender and his house were given to the flames, his widow
and children were sent into exile.
A striking contrast to this was presented by populations pre-
viously similar in features, costume, and manners. e. g. those of
Berne, Lucerne, Fribourg, and the Pays de Vaud. Religion
occasioned this difference; the traveller might perceive, at the first
glance, the difference between the Catholic and the Protestant
canton. In the latter, the ground was cultivated with a more in-
dustrious hand, order reigned out and in doors. The dress, of a
simple and severe colour, was distinguished for its neatness. In
the other reigned confusion. carelessness, gaiety, and slattern
habits at the fireside, and the dress marked by lively and striking
colours. But let us add-for truth requires it-whilst in the
Catholic countries the temple was decked with magnificence, it
was allowed to fall into ruins in more than one of the Protestant
cantons. The parsonage, it is true, was kept up with care; the
pastor lived in it at his ease, and in security. Goethe maintains,
that at that period the poetry of the south took refuge in the coun-
try cures; this might be said especially of the cures of Switzer-
land, nearly all placed in picturesque situations, with a garden, a
vineyard, and an inner yard adjoining. The pastor was treated as
the ally of the State, an easy road led from his house to the cha-
teau in which the magistrate resided. The Romish curate was in
nearly the same position as the Protestant pastor. If the men of
God had not the virtue of olden times, they taught at least the
danger of vice. Idlers contrived to combine Jesus Christ with
516
SWITZERLAND,
Horace and Rabelais. They marked with a slack hand the
boundaries between the city of God and the city of the world.
The ancient formulas were maintained, but with the reservation of
interpreting these testimonies of the faith of their ancestors accord-
ing to the sense of a new age; it was by this spirit, much more
than in that of a real charity, that the disputes of a former age
were extinguished.
Some progress marked the first years of the nineteenth century.
While the Pope was prisoner in France, and the voice of the
nuncio was enfeebled, the authority of the bishops rose. That of
Constance, with whom a great part of Switzerland is connected,
endeavoured to diffuse a spirit of piety, apart from mechanical
forms. Study, preaching, confession, attention to the sick and the
poor, all assumed under his influence a new tendency. Catholics
and Protestants approached each other; a common day of feasting
and thanksgiving was adopted by the two communions. One im-
portant result followed: several new cantons took their places in
the confederation, and some of these cantons were mixed; their
population was composed of Catholics and Protestants in nearly
equal numbers, and the governments of these new states under-
stood from the beginning the necessity of keeping the balance even
between the two communions. Still this peace between the differ-
ent confessions bore, as in the preceding century, less the character
of life than of sleep. The soul had little consciousness of its im-
mortal rights. As the historian of that epoch has said, "Men
were born and grew up equally in the Church and in the State."
The rite of baptism served for inscription in the civil register;
they learned in the public schools, with the same docility, the
catechism and the rules of arithmetic; the first communion was
connected with the beginning of military service; they bore the
title of Christian as well as that of citizen, without complaint and
without any results. All kinds of liberty had to be learned-the
most excellent, that of the soul, as much as any other; men had
not got beyond the rudiments.
The year 1515 was the beginning of a new period. I happened
to be in Paris a few years after the restoration, and heard two
persons, who have since become distinguished statesmen, ask what
would be the character of the age on which we were entering.
M. Guizot, seeing in the course of history that the development of
the interior life constantly follows great internal agitations, and a
religious age always succeeds a political one, drew the conclusion
POPERY.
517
that the nineteenth century would bear a religious character. M.
Thiers was of a different opinion. Religion, according to his way
of viewing things then, was destined to form the education of na-
tions in their infancy; but at the age of maturity they have other
cares; the nineteenth century belonged to industry. You might
have replied, that industry satisfies only material and transient
wants-not the deepest desires of the human soul; that intelli-
gence and the arts, when they depart from God, lead mankind to
an abyss. The foresight of these extraordinary men began to be
realised in this sense, that after the wars of the French revolution
a great industrial and a great religious movement manifested them-
selves, at the same time, in the different countries of Europe.
They have made way in Switzerland as elsewhere. The revival
has shewn itself both among Catholics and Protestants, and in
each party according to the spirit of their peculiar tenets.
The nuncio came out of the obscurity in which he had kept
himself concealed. His language did not differ from that which
Rome had held in preceding ages. The system which he repre-
sented was always, at bottom, that of Gregory VII., which makes
the Pope a king of kings, the bishops his servants, the monks his
militia, and assigns for their end the conquest of the world.
Three facts signalised the re-appearance of the Pope in Switzer-
land :-The inscription in a new federal pact, of an article conse-
crating the inviolability of the property of the convents;-the
organisation of the episcopal circumspections in the Roman in-
terests; and the return of the Jesuits, after the order had been
suppressed since 1783. Each of these facts deserves a moment's
examination. In Catholic Switzerland, the number of convents,
belonging to different orders, amounted to 116. They contained
1500 monks and 1000 nuns-altogether, 2500 persons; a num-
ber equal to the secular ecclesiastics of the country, one ecclesi-
astic for 180 inhabitants. The most considerable convent is that
of Einsiedlen, which contains seventy-four fathers, brethren and
lay brethren.
The single canton of Tessin has twenty-two con-
vents. The most part of these monasteries depend upon the
general of their order at Rome. Some, as Einsiedlen, Engelberg,
and St Maurice, hold immediately of the Holy See. Nowhere,
that I know of, is there a larger proportion, unless, perhaps, in
Belgium and in Italy. Still, that number was more considerable
before the revolution, which abolished some monasteries, and com-
promised the existence of many others.
518
SWITZERLAND.
The property of the monasteries amounted to nearly 30,000,000
francs (£1,200,000). This capital, added to that which served for
the support of the colleges of prebendaries and of the secular
clergy, forms a total of 80,000,000 frs. (£3,200,000), a sum much
superior to the capital of the State in the Catholic cantons.
Possessed of so considerable a fortune, what services did the
monasteries render? Some engaged in education; the monks of
Mouri passed for good breeders of cattle; Einsiedlen, in the desert,
was visited annually by 150,000 pilgrims and curious persons; St
Bernard exercised a generous hospitality. The most part served
as asylums to the younger members of families; but were far from
being the asylums of piety, science, and labour. The most part
were the abodes of slumber, and of a religion of servile obser-
vances; all were objects of envy to the poor people, of jealousy to
each other, and, above all, to the secular clergy. But the little
service rendered to the public did not appear at Rome a motive
sufficient to renounce their defence. The nuncio contrived to ob-
tain in their favour the votes of three Protestant cantons; and by
their aid was inserted in the pact of 1815, the article which placed
the property of convents under the guarantee of the whole con-
federations-the twelfth article, which was, a quarter of a century
afterwards, to separate the confederates anew into two hostile
camps.
The re-organisation of the episcopal dioceses was a long and
difficult work. Catholic Switzerland belonged to seven bishoprics.
That of Constance, whose titular was at the same time metropoli-
tan of Ratisbon, and whose diocese comprised nearly the whole
of eastern Switzerland; that of Aar, extending to the Rhine; those
of Basle and Fribourg in western Switzerland; that of Sion, in the
Valais; that of Coire, in the Grisons; and those of Corne and
Mitun, to which the Tessin belongs. Of these dignitaries, the
Bishop of Constance, whose authority extended over ten cantons,
exercised the highest influence, and that influence has been, as we
have said, liberal and beneficent. Rome judged that authority too
extensive, and that influence dangerous, and resolved to reduce the
limits of a too large diocese. Her policy was to divide Switzer-
land into bishoprics of limited extent, on which the influence of
the nuncios might be exercised more easily. To attain her end, her
representative caressed the national feelings of the Swiss, and
gained them by the thought of their dioceses being withdrawn
from foreign action, and confined within the boundaries of the con-
POPERY.
519
federation; and he contrived, by this consideration, to detach their
hearts from a see which had diffused over the cantons a breath of
life, and gain to his cause magistrates little disposed to side with
Rome. As soon as he believed the minds of the people suffi-
ciently prepared for his purpose, he proclaimed the separation of
Switzerland from the ancient bishopric. He acted so abruptly as
to offend the governments immediately interested, but he hastened
to appease them by the promise, that under the new order of
things there should be no change in the ancient relations of the
Church to the State.
After the work of destruction, he betook himself to the task of
reconstructing. The first result of that situation was a provisional
arrangement, favourable to the nuncio's influence. Negotiations
were kept up; but how, in a country of independent states, and in
the complication of clashing interests, settle new territorial limits?
Was the whole of Switzerland to compose one diocese? The
Romish policy was opposed to it. The nuncio tried to unite the
eastern cantons under oue bishopric, which was to bear the name
of Coire and St Gall. He hoped to add to the importance of the
prelate, by securing to him the resources of the ancient monastery
of St Gall, suppressed in the course of the Helvetic revolution;
but the bull which constituted the new diocese could not obtain
the sanction of the governments.
New negotiations, new concordats, were always rejected, as
invading the rights of the State. More than thirty years have
clapsed, and they are scarcely out of their provisional state. The
cantons have finally grouped around new centres. Rome has
allowed the bishopric of Coire to subsist, with which are connected
the small neighbouring cantons. A new diocese has been com-
posed of the ancient bishopric of Basle, and of the greater part of
the ancient diocese of Constance. The canton of St Gall has
been formed into a new diocese. Fourteen years have been re-
quired to constitute the diocese of Basle; thirty-three for that of
St Gall. The bull is of the 27th of June 1827. The bull, Inter
Precipua, of 7th of May 1828. Bull, Instabilis Humanarum
Rerum, of the year 1847. The bishopric of Basle comprehends
nine colleges, 380 cures, 365,000 souls. The revenue of the
bishopric is 15,000 florins. The bishopric of St Gall comprises
ninety-nine cures, and 100,000 souls. The revenue is 4000
florins. But to this hour many points of dispute exist between
the parties to the concordat.
520
SWITZERLAND.
In western Switzerland, the bishopric of Fribourg had under its
jurisdiction 113,000 Catholics, spread over the cantons of Fri-
bourg, Neufchâtel, Vaud, and Geneva. It had received, in the
environs of Geneva, an increase of population. These new-comers
inhabited a territory belonging to Savoy, which Geneva had ob-
tained at the Congress of Vienna, in exchange for some villages
distant from her walls. As for a great part of the country con-
tained in the official diocese, the bishop was in partibus infidelium,
and the tie which attached him to the metropolitan of Besançon
became entirely dependent on the nuncio.
The Bishop of Sion had lost, in the revolution of 1798, the
title and the rights of Sovereign Prince of the Valais; he re-
ceived, as indemnity, the right of sitting in the representation of
the country with quadruple votes.
Three Alpine valleys excepted, which were allotted to the Arch-
bishop of Milan, the canton of Tessin was under the Bishop of
Coire. The bishop, who drew from it an annual revenue of from
15,000 to 20,000 francs, supported neither suffragan nor seminary.
Placed in burdensome dependence on a foreign jurisdiction, the
Tessinians hoped, when the Swiss part of the diocese of Constance
was detached from Germany, that they would come under the
direction of a national bishop; they insisted on having it; but
what was conformable to the plans of the Romish policy else-
where was not so on the frontiers, so that their requests have been
invariably refused. Such is the diocesan organisation of Switzer-
land. The extent of the dioceses is very unequal; their mode
of administration no less so. The Pope elects the Bishop of Fri-
bourg, on a triple presentation of the State. At Soleure, the
actual residence of the Bishop of Basle, the episcopal senate
makes the election. At St Gall, it proceeds from the College of
Prebends. At Coire, the chapter names, and the State confirms.
At Sion, the chapter is united with the deputies of the districts.
There are as many different rules as there are dioceses.
The same thing occurs in the parishes. The mode of election
varies to such a degree, that all the modes of election known in
Christendom may be found in Switzerland. The salary varies ast
well, from 700 to 5000 francs, but pretty generally nearer the
former figure than the latter, and agrees with the simplicity of
Swiss manners.
The third event which followed the reappearance of the nuncio
was the return of the Jesuits, re-established by the bull, Solicitudo
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521
Omnium, of 7th of August 1814. After the suppression of their
Society, the Jesuits continued to reside individually in Switzer-
land. After the arrival at Lucerne of the order which secularised
them, they retired for a few days into private houses, and there
changing their dress, re-entered their beautiful college, no longer
as Jesuits, but as professors. Fribourg had likewise suppressed
the Jesuits, and yet retained them. The colleges of Brig and of
Sion were the last which the Society left, and the first in which
they reappeared. At the beginning of the century, the Jesuits
had slipped into the Valais, and kept themselves in concealment at
the foot of the Simplon, in the village of Brig; but in 1815 they
shewed themselves openly. The Valaise government confided the
learned education of youth, and ceded to them for that purpose the
buildings which had belonged to the old Society of Jesus. The
government wished to attach some conditions to their gift, but the
delegate of the fathers replied, "Let them be as they are, or let
them not be.”
Three years afterwards, the Jesuits were reinstated in Fribourg,
after remarkable debates in the Grand Council; they re-entered
their college of St Michael, and recovered an old endowment of one
million and a half franes of capital. Fribourg possessed then, in
the person of a Franciscan, a model of religion, one of the men of
the age who understood best what was education in its evangelical
sense; but the work of Father Gidard was overturned, and soon
arose in Fribourg that celebrated house, and the number of those
in the college and on pay was fifty-seven priests, and fifteen pro-
fessors. Of the priests, twenty-one were Belgians, eighteen Swiss,
nine French, five Germans, and four of different countries. Forty-
seven novices were preparing at Estavayer for entering the order.
The pupils, whose numbers soon rose to 400, were, as well as the
masters, in a great part foreigners. The House of the Jesuits
ruled the city and country. All was characteristic about the
House. The mixture of magnificence and simplicity, the combin-
ation of the theatre and the chapel, of the world and of religion,
discipline always indulgent, instruction faithful to the interests of
the order and to that of Rome. So mild was the rule exercised
by the master over his disciples, that I have seen them weep on
returning to their own homes; and when the fathers established at
the foot of the Simplon have been latterly constrained to go into
exile, their pupils have rebelled against the wishes of their own
families, and have followed them to Charlestown, across the Atlantic.
522
SWITZERLAND.
These young people had been captivated, and had learned to love.
obedience, but they had not received the education which respects.
the whole man. Their scientific and literary culture was strait-
ened, as well as their moral culture; and, without their suspecting
it, many carried with them the germs of a fanaticism hostile to the
holiest liberties of men.
Eighteen years after they had been received in Fribourg, they
were admitted into the canton of Schwitz. In the middle of the
eighteenth century, a rich citizen named Riding had offered his
fortune to the canton, on the condition that it should serve for the
establishment of the Society of Jesus; but an enlightened Capuchin
had caused the proposition to be rejected. "Wherever the Jesuits
are established," he said, "ere long, farms, meadows, hill pastures,
and fine houses fall into their hands. They open in mortmain an
abyss, in which is soon engulfed the wealth of the country." The
people, taking up the sentiment, had prohibited under severe
penalties the renewal of the proposition to receive the Jesuits.
But, in 1836, the people of Schwitz, believing themselves more
enlightened than their fathers, authorised, by a large majority,
the Society of Jesus to found a church and college in the capital
of their country. Still the Jesuits had in Switzerland only a few
houses, and an inconsiderable staff. But, as soon as they appeared,
the other orders, rivals of each other, might be observed all agree-
ing to accept them as directors, the secular clergy to receive a
similar impulse, and all concurred in placing their forces at the
disposal of that devoted militia-may I call it, the Janizaries of
Rome? This was soon made evident. A new breath passed over
Catholic Switzerland, and revived in all places the seeds which
had been lying in the soil. One would think the voice of the
Archbishop Borromée was heard anew. Of the schools of theology
in Switzerland, that of Lucerne much surpassed the others. Its
professors were men of original talent, whose instructions had
diffused liberal principles, when they were countenanced by the
Bishop of Constance; they were the first who had to bend their
heads to the blast. Those who would not bend had to leave.
Troxter, who sought in the knowledge of man the foundations of
truth, and in democracy the fences to oppose absolutism, was
constrained in his turn to abandon Lucerne. After he had pub-
lished, in a German translation, the book of Milton, entitled,
The Defence of the People of England, Charles Louis, of Ataller,
a convert to Catholicism, through fear of anarchy, wrote the
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523
Theory of Restoration. The bishops interdicted, under severe
penalties, the reading of the Bible, and no longer allowed
mixed marriages. Associations were formed which filled Switzer-
land with ultramontane publications, with accounts of miracles,
and exhortations to pilgrimages. The Propaganda at Lyons
published at Einsiedlen 15,000 copies of a German translation of
their Annals. A popular paper, The Pilgrim, issued from the
same press. The weekly journal of Zug became the organ of
the new contest, in which other papers were not long in taking
a part.
The same spirit spread, at the same time, in German and in
French Switzerland. In mixed villages, where the children of
the two confessions grew up in daily communication, the Catholics
received orders to avoid intercourse with the Protestants. The
relatives received the same injunction. There was one spot for
the game of nine pins for Protestants, another for Catholics. The
same temple served before for the two communions. Considerable
sums, collected in Rome, France, and Belgium, supplied the means
of raising, near the mixed temples, rich churches destined to the
Romish worship alone, and that without the Catholics renouncing
their rights to the buildings which they had left. Romish
churches were at the same time constructed in most of the cities
of the Canton de Vaud. Their zeal was all-sufficient. There
was the same ardour in Geneva. The cure of that city assumed,
in his relations with the magistrate, the language of domination.
In making the exchange, Geneva had not foreseen that the Romish
population of the canton would be increased more than the Pro-
testant—that the activity of the Protestants led them to emigrate,
while the others remained at home, and would thus, in no long
time, establish their ascendancy in the city of Calvin. In 1837,
the canton of Geneva contained 37,000 Protestants and 22,000
Catholics. Now the number of Catholics has risen to 30,000, and
that of the Protestants come down to 34,000. Let the movement
go on in the same progression, and in a very few years Geneva
will cease to be counted among the Protestant cantons of Switzer-
land.
Later events have made the public acquainted with an associa-
tion of priests in western Switzerland, formed with the view,
according to their own expression, "of overthrowing Carthage,
and building up Rome." The correspondence of these priests
having fallen into indiscreet hands, has been published. The
524
SWITZERLAND.
title of the pamphlet is, The Spirit of the Roman Catholic
Clergy of French Switzerland, in a Religious and Political Point of
View, according to Authentic Documents. It is a strange mixture
of religion and politics-of Catholicism and journalism. It is a
continual appeal to the discipline by which the army triumphs
with its chief; a continual substitution of priestly power for re-
ligion; an exaltation of the priest, at whose voice heaven opens,
that Jesus Christ may descend; of the priest proclaimed one with
Jesus Christ. It was nothing surprising that the emperor Con-
stantine, at the Council of Nice, took the lowest place; that he did
not sit down till after all the priests, and till he had obtained
their permission. "Were I to meet a priest and an angel," says
one of the interlocutors, "I would bow the knee to the priest first,
and to the angel afterwards." According to their principles, the
authors of that correspondence regard exterior education as more
necessary to the clergyman than that which develops the inner
They lay down as a principle, the duty of a priest not to
keep himself apart from the discussion of temporal affairs. The
style of these letters is not less curious than the matter. Levity
is mingled with seriousness-pleasantry with cursing. The minis-
ters of the gospel, designated under the name of "Misters" and
other like titles, are the objects of buffoonery, as are also those
assemblies in which the Holy Spirit breathes as many oracles as
there are members.
man.
To understand the attitude taken by the Catholic party, it is
necessary to shew it in presence of its adversaries. The principal
strength of Rome came from the danger with which the latter
threatened society. The hardihood of its affirmations were nour-
ished by the hardihood of a negative which undermines the basis
of morality. It has been said, "Let the figure of Voltaire appear
on the horizon, that of Loyola will soon appear on the opposite
side. Let governments lay down as principle, the absorption of
the Church in the State; let them proclaim, as they have done in
Switzerland, religious opinion to be a matter of administration, as
well as penances or war; let them declare it subject to the flux
and reflux of majorities, and the absolutism of the State is soon
opposed by the absolutism of the Church, especially of that Church
which reckons her discipline and unity the only means capable
of combating the insurrection of individual wills. Sands are in
nature near the seas, and spiritual tyranny is, in history, near the
tyranny of the sword."
POPERY.
525
Next, the struggle in Switzerland was between the two extreme
tendencies, and both parties sought the justification of their crimes
in the conduct of their opponents. There was, assuredly, tyranny
in the confidence of the men who repelled each other. There was
among the Protestants, and yet they were accused of making
common cause with ultramontanism. There was among the Ca-
tholics, but they were accused in their turn of making common
cause with infidelity. The voice of liberty was drowned in the fury
of the coming storm, as the sounds of music are unheard amid the
roar of the hurricane.
Still, of the two parties, the Protestant appeared far superior in
strength. The population of Switzerland is nearly the same as
that of London; and out of 2,400,000 inhabitants, one million and
a half are Reformed, and less than one million Catholic. Inde-
pendently of this numerical inferiority, the cantons of the Romish
faith are poorer than the Protestants, the population more scat-
tered, and they were so at the time of which we speak, because
they wanted a capital city as a centre to rally them. Lucerne,
situated in the heart of Switzerland, seemed to be called to that
office; but Lucerne, although the chief town of a Catholic canton,
and of considerable size, did not belong to the ultramontane cause.
In all the Catholic states, and that was a new cause of weakness,
there were two classes,-one adhering to, the other opposing,
Rome; one submissive to the Holy See, the other more decidedly
hostile than Protestants themselves; and as these Catholic liberals,
or radicals, governed the canton of Lucerne, Romish Switzerland
was deprived of its natural head.
But the defensive, in the state of things then existing, soon as-
sumed the character of aggression; and in a country such as Swit-
zerland, where there are so many races and interests, where poli-
tics are always intermingled with religion, where democracy drags
all questions into the arena of public debate, where the people are
always in movement, and parties always arrayed against each
other, in elections, in civil and religious fetes, in the city and in
the camp, parties cannot be long in descending from the struggle
of minds to the struggle of deeds.
The revolution of 1830, in France, precipitated the crisis. The
moral effect of that revolution was, in Switzerland, to increase the
influence and energy of the liberal party, and to place power in its
hands, in the greater part of the cantons. The Romish party, on
its side, closed its ranks, and confronted its adversaries. Threatened
526
SWITZERLAND.
by that movement, the liberal government of Lucerne sought sup-
port in the other governments, Catholic or mixed, and requested
a conference at Baden.
There the deputy, a man of energy, reminded them that the
Swiss never could have been free if they had not resisted the clergy
in parliaments, as well as armies of the foe in the field of battle.
He retraced the old struggles in which they had repelled the pre-
tensions of the Holy See, and had constrained it to respect their
rights. He proposed to the dignitaries a concordat, of which the
following is an outline :-
"We will seek to re-attach the Swiss dioceses to a metropolitan,
and to get the bishopric of Basle erected into an archbishopric, on
which all the Catholics of Switzerland shall depend. We will
watch over the holding of synods, but they shall be held under
the eyes of representatives of the State. We will maintain the
well recognised rights of the bishops. We will maintain, with no
less firmness, the rights of the laity; among others, the placets of
their governments. We will enforce the rights of the State in
matters of the collation of benefices. We will superintend semi-
naries, and we will ascertain, by examination, the capacity of those
who leave them. The convents shall be restored to episcopal
superintendence; a part of their revenue shall be appropriated to
objects of public utility. Finally, we reserve to ourselves the right
of exacting from the clergy, in case of need, an oath of fidelity to
the State." Seven cantons adopted these resolutions.
In the principles thus adopted, there was nothing which the
Court of Rome had not long ago acceded to states--such as Aus-
tria and France. But France and Austria are not democracies of
small extent, ready to fall into the snares of diplomacy; and
though Rome had made concessions to great nations, she did not
the less condemn the articles of Baden. That was a first cause of
disfavour with the Catholic population. The strong terms used
respecting the clergy was the second. But the greatest injury
which the abettors of the concordat did their cause, was that of
not having clearly presented their principles as those of Old Swit-
zerland, and to be maintained as an inheritance bequeathed to
them. They expressed themselves in general abstract terms,
which bore the character of innovation, and had not regarded the
essentially conservative spirit of the people in Catholic Switzer-
land. They might have held that language to the cantons of the
plain, but it was imprudent to use it to the Romish populations of
POPERY.
527
the Alps, attached to their old traditions. Uneasiness had thus
been diffused. It increased, when concording cantons proceeded
to execute the articles of Baden, caused an account to be rendered
of the revenues of the convents, imposed contributions, and regu-
lated the conditions of the noviciate. The states which took these
measures were those in which the Catholic and Protestant popula-
tions approached, more or less, to an equality in numbers, but in
which the progressive element prevailed. These ruined states had,
in former ages, been the theatre of civil wars, for which religion
had served as a pretext. Their fertile soil, nourished by the allu-
via of the Aar, the Rheuss, and the Thur, was covered with rich
and numerous monasteries, on which the governments, composed
in greater part of Protestants, had long cast an envious eye. Seeing
these governments proceed as they did to the execution of the
concordat of Baden, the Roman Catholic population feared lest the
property of their monasteries should fall into profane hands. The
alarm extended even to the Catholics hitherto attached to the
liberal cause, and they abandoned it from that moment.
out.
The first effect of the movement was to displace the majority in
more than one canton. In that of St Gall, the people opposed
by their veto the application of the concordat. Insurrection broke
The Governor of Argovia, having seized the pretext of one
of these risings to secularise all the convents in the canton, and to
pour into the coffers of the state a sum of ten millions of franes,
and to violate by that act the articles which placed the convents
under the guarantee of the federal pact, he completely threw the
Roman Catholic population into the same camp, and united them
against the revolutionary cause.
I will not retrace the well-known consequences of that act. You
know how, in Catholic Switzerland, all men attached to ancient
piety and to traditional faith, believing the religion of their fathers
seriously threatened, threw themselves into the party of reaction;
how that movement in Lucerne carried an ultramontane govern-
ment to the head of affairs; and how that government, opposing
anger and provocation to what had provoked them, called the
Jesuits into their city. This was to challenge Protestant Switzer-
land, as Argovia had challenged Romish Switzerland. A whole
nation hastened to rise.
Lucerne was then one of the three cantons charged with alter-
nately representing Switzerland before Europe, and of arranging
its general interests. Lucerne placed itself under the tutelage of
528
SWITZERLAND,
an order which recognised no nationality. Indignation at this fact
spread like a flame from city to city, from village to village. Meet-
ings succeeded each other, increasing in number and violence.
Men, interested in not allowing the fire to burn out, presided in
the popular assemblies. Soon, from one extremity of Switzerland,
the cry was heard, "No Jesuits in the heart of the confederation!"
The ardour of men's minds increased, when the states threatened
by their agitation, formed in the Sunderbund a particular alliance,
and pledged a mutual assistance. It is well known that the tem-
pest, increasing in its course, overthrew all the governments which
sought to moderate its violence, and that the war resulted in the
victory of the Swiss radicals over the Roman Catholics.
It is not so generally known what have been the consequences
of this defeat to the Romish Church, and what the new situation
which has resulted from it. A change in her situation has been
the fruit of recent events in Switzerland. A confederation of states
has been transformed into a confederate state. In the confedera-
tion of states, the representatives of the cantons sat with equal
powers, and the voice of a canton of 20,000 souls was of equal
weight with that of a canton of 400,000. But the confederate.
State is regulated, like the United States of America, by two
Chambers, one of which represents the States, the other the
Nation; one the historical element, the other the numerical ele-
ment, or that of the population represented in equal proportions.
In other words, an order of things which allowed the Catholic
minority to balance the Protestant majority, has given place to an
order of things in which the number which is Protestant in Swit-
zerland has acquired a new preponderance.
Already Switzerland, thus re-organised, has been able to take
measures which she could never have put in execution under the
former state of things; such as that of banishing the Jesuits, with
all their affiliations, from the entire confederation-that which
secures to every Swiss a free establishment in every canton,
guarantees to all everywhere the same rights and the same liberty
of worship-and that which places mixed marriages under the
guarantee of the confederacy.
A second consequence has been the overthrow in the Catholic
cantons of the ultramontane governments, and the substitution
in several of new, who, though Romanists, are the most decided
opponents of Romish policy. Raised to power by the influence
of events, these new governments representing, it is true, the
POPERY.
529
minority, and not the majority of their fellow-citizens, their
strength is not in themselves, it is in the support of the Pro-
testant cantous, but they shew themselves only the most hostile.
to the pretensions of the Romish Church. They are not satisfied
with sustaining the articles proclaimed at the conference of Baden,
and which the Catholic populations of Switzerland had rejected;
they have given to those articles a new extension. They have not
been satisfied with setting limits to the immunities of the clergy,
with enforcing the rights of the State in the matters of collation
and of public instruction, they have brought the Church into a
closer dependence on the civil power. Several, transforming a
Catholic church into a National church. have re-united the
ecclesiastical property with the State property, and have under-
taken to provide, according to their views, for the religious wants
of the country. They have not only, as had been done in
Baden, obliged the convents to contribute to the public expense,
but have, for the most part, suppressed them. Charging the
monks with the crime of the war, which imposed on the van-
quished the burden of a considerable debt, they have laid the
expenses on the property of the monasteries. Lucerne, to dis-
charge a debt of 2,200,000 francs, laid hands on the monastery of
St Urban, and levied three millions. Fribourg, to rid themselves
of the expenses of the war, which were 600,000 francs, secularised
Steine, Port Dieu, and some houses more. Thurgovia has added
between five and six millions of francs to the public property, by
announcing the intention to apply the interest of that sum to the
wants of the Catholic Church, of public instruction, and of the
poor. Tessin has secularised three convents, and declared the
possession of the rest public property, while devolving the duty
of instruction on the monks, but under the surveillance of the
State, which will give a part for the education of the poor. The
Valais, after long disputes, laid the expense of the war upon the
townships, or communes, after a large part of the sum of 1,800,000
francs, to which the debt amounted, had been paid by the monas-
taries. At the present moment, the number of monasteries sup-
pressed is twenty-seven; the number of monks secularised is seven
hundred. The monks receive a pension for life, which varies from
five hundred to eighteen hundred francs. The admission of novices
in the convents not suppressed had been limited or prohibited by
the governments.
The regular clergy have offered no resistance to these measures;
2 L
530
SWITZERLAND,
but it has not been so with those measures which have concerned
themselves. That resistance has been especially displayed in
western Switzerland, and particularly in the canton of Fribourg.
The more feeble the minority at Fribourg which possessed the
government, the more they believed themselves called upon to
shew violence. They thus encountered more opposition. It is,
besides, natural that mere strangers to the faith of the church to
which they make a profession of belonging, desire to see it sub-
missive, and reduced to the condition of a servant, similar to that
of the army or the police. Two absolute powers thus find them-
selves arrayed against each other, and the Government of Fribourg,
employing force, has done in Romish Switzerland what, a few
years before, that of Lucerne had done, in a similar case, in central
Switzerland. Like Lucerne, it has invoked the assistance of the
cantons interested in its cause the difference of the two cases
consisting in this, that Fribourg called to unite with it states
which, though containing a Catholic minority, were not the less
essentially Protestant. Romish Switzerland had also its con-
ference, similar to that of Baden. Deputies of the five cantons
comprised in the diocese of Baden-viz., Fribourg, Berne, Neuf-
châtel, Vaud, and Geneva-agreed in adopting resolutions which,
better, perhaps, than any other act, exhibit the present situation of
the Romish Church in the confederation.
The five contracting cantons engage to protect and maintain
entire their sovereignty, at the same time declaring that they will
not touch the dogmas of the Romish Church. They require every
publication of the bishop and of the Holy See to be submitted
to the ratification of the State; and that, in general, the ecclesi-
astical constitutions be placed in agreement with the civil institu-
tions. If the bishop refuses, they reserve to themselves the right
of withdrawing the permission to exercise his functions. In case
of a vacancy in the see, the nomination of a new bishop belongs
to them. They will provide for the election of a college of depu-
ties, in which the cantons are represented in proportion to the
Catholic population residing within the diocese. Fribourg to
name four deputies, Geneva two, Vaud, Berne, and Neufchâtel,
each one. The bishop elect shall give his oath to observe the laws
of the State and of the diocese. Latter articles secure the share of
the governments in the collation of benefices, in the election of
deans, and in the nomination of candidates for the priesthood.
You know, gentlemen, that the bishop, having refused to sub-
POPERY.
531
mit to these resolutions, has been arrested by the Government of
the Canton de Vaud, detained some time in the Castle of Chillon,
and that, banished from his diocese, he has fixed his residence in
the Castle of Divonne, on the French frontier.
Such is the situation which late events have produced in Roman
Catholic Switzerland-a situation similar to that of a wrestler who
has been thrown down, but, though overcome, is not subdued, and
who expects better success next time. Full of hope in the new
breeze which blows over Europe, and which is throwing feeble
minds in great numbers into the arms of Rome, and delivering
them to a religion of shows, indulgences, and authority, the Roman
Catholic party defend, foot to foot, every inch of ground against
its adversaries. The suppression of the convents has been for it,
truly, the lopping off of a dead branch, by which the living plant
has full play. Already, even Rome has regained ground in some
cantons—in those, for example, of St Gall and of Lucerne. In
the Grisons, the bishop has opposed to the School of Superior In-
struction and the Radicals, a Catholic school. In Geneva, there
can be no doubt, the Romish party makes progress every year.
Three parties are arrayed in Geneva against each other. The Con-
servative and Protestant, the Romish, and the Radical. The last
is the dominant party, and to such a degree, that the Conservative
Protestant party has not, at present, a single representative in the
national councils; but it has triumphed in the elections only by
the support of the Romish party-a support. which it has pur-
chased, every new struggle, by new concessions, until the days
shall come when Rome prevails in Geneva over the Protestants,
who will then begin to rally when it is too late.
We have traversed lately many of the cantons of Catholic Swit-
zerland, and everywhere we have found the dispositions of the
people as we have described them. Everywhere reigns a mixture
of impatience and resignation, and everywhere confidence in the
triumph which the future has in reserve for the Romish cause. A
fête lately brought together the whole population of a district in
Fribourg, on the confines of the Canton de Vaud. Suddenly a
man steps forward, with proud and confident looks, and, with a
glass in hand, announces that he is going to propose a toast which,
without exception, will make all hearts beat. "To the seven
cantons of the Sunderbund!" said he, and the multitude, lately
divided into two parties, Radical and Romish, answered to his
voice by an immense and unanimous applause.
532
SWITZERLAND,
It would remain for me to mention some conclusions, if I had
not passed the limits which can be granted to me.
Allow me,
then, to leave to yourselves to deduce from this exposition the con-
clusions to which it points. I will specify one. When Rome is
unfurling again to the whole world the old standard of Gregory
VII. and Pius V.—when she is rallying her forces and bringing
her armies everywhere into the field—the sons of the Reformation
cannot remain dispersed. Let us unite, then, but let our union be
in God. Let us form an alliance, but let it be in the only name.
of Jesus Christ. Let us oppose to the unity of Rome, the unity of
spirit; to the language of authority, the language of liberty; to
the Catholicism which seeks its centre and support on earth, the
Catholicism which seeks its centre and support in heaven. Rome
has its policy; let us also have ours. Ours consists, as Luther
has well said, in having none; in opposing cunning by the force of
truth; worldly policy, by the knowledge of our misery; violence,
by faith.
But the hour is come when the shout of combat rises;
strengthen ourselves in our union, in the truth, in the conscious-
ness of our misery, in our common faith in God and in our Lord
and Saviour Jesus Christ. The hour is come to fall on our knees,
that we rise up in the strength of God. Let us seek no other
strength. Let us shun all other alliance than that by which we
are united in Him. The Reformed Churches have become cor-
rupted (we have paid too little attention to the fact), as the Church
had been from the beginning of the middle ages, by their alliances
with human policy. They have wandered far from the paths of
the first Reformers-and whenever a Church departs from the
sources of her life, she is sure to suffer. But the chastisements
with which God visits his Church are the chastisements which a
father inflicts on his children. They are corrections, not punish-
ments. Instructed by the experience of the Church, let us return
to our Father and our God.
PRESENT STATE OF EVANGELICAL RELIGION IN
FRENCH SWITZERLAND.
BY THE REV. PROFESSOR BAUP, OF LAUSANNE.
THE religious revival, which assumed a tangible form in our
country towards the close of the first quarter of the present century,
was everywhere met with opposition from the majority of the clergy
and people, who were impatient at being driven from their old
track, and disturbed in their false security. With a few excep-
tions, however, it was only in the Canton de Vaud that persecu-
tion adopted a violent character, where it brought about the
formation of independent churches, at first numerically very insig-
nificant, but which insensibly increased and gathered strength.
Churches were also formed at Geneva and Neufchâtel, where the
Government was not called upon to interfere so directly; the
administration of the ecclesiastical affairs of those two cantons
being in the hands of the Company of Pastors. It was different
at Lausanne, where the civil power directed the Church, and
nominated and dismissed the pastors. This explains the law,
unhappily too famous, of May 20, 1824, and, generally, all the
religious troubles which followed, the last and most important
phase of which may be dated from 1845. It was then that a
revolution broke out, which brought into power a government,
whose arbitrary measures, and whose encroachments on the rights
of conscience, forced 155 pastors and ministers to retire, and thus
contributed towards the formation of a Free Evangelical Church,
which was constituted in March 1847. Such a result was to be
looked for in those places where the absolute power of the State,
in matters of religion, was most distinctly insisted on, and most
rigorously practised. It would seem that this ought to have
induced those governments which had been produced by the revo-
lutions of Geneva and Neufchâtel, not to meddle with Church
matters, or, at least, to pronounce the separation of the Church from
the State; but then, on the other hand, it answered their purpose
to introduce democracy into the Church, and to humiliate the
534
SWITZERLAND.
clergy. The National Churches of these two cantons received,
consequently, new constitutions. Thus, at Geneva, a fresh motive
was given for forming an Evangelical Church, independent of the
State; and it is not improbable that, in the course of events, some-
thing similar may take place at Neufchâtel, sooner or later. The
Bernese Church, too, has just received, though under more favour-
able circumstances, a mixed synodical organisation, of which it is
to make trial for some time before it is definitely adopted. All
these changes have occurred in the space of less than five years.
You see that we occupy a shifting position; everything around us
bearing the impress of a period of transition, the more marked
from the fact, that old dissent has itself undergone various modi-
fications; so that the picture which we draw to-day may possibly
be considerably changed to-morrow, I must beg you to bear
this fact in mind, and not to require from me a definite judgment
on the institutions of yesterday, which we have not had time to
know by their fruits. One thing, however, appears to us certain,
and it is this that if the powers of evil are exerting themselves
to attain their end, the Lord is stronger than they. The wind of
the Almighty has blown, and many dried bones have risen from
their dust. May God grant to us grace to prophesy to the Spirit
whilst we are together, and we shall doubtless see the army in-
crease, and march more unitedly under the orders of their chief.
NATIONAL CHURCHES.
I. CHURCH OF THE CANTON DE VAUD.
In the rapid glance which we are about to take of the position
of the churches, the national churches justly claim priority, and
we will commence with the one which has existed for the greatest
number of years in its present state-the Church of the Canton de
Vaud, which received its present constitution on the 14th of De-
cember 1839. This constitution differed from the former, chiefly
in the abolition of the Helvetic Confession of Faith, the sole
guarantee that the Church possessed for its spiritual independence.
On all other points, it only confirmed the supremacy which the
State had previously enjoyed. Here, whilst instituting a clerical
synod, which the Council of State might convene when it thought
proper, the civil power reserved to itself the decision in all ques-
tions of doctrine, the deliberations of the synod having no weight
beyond that of a mere consultation.-(Art. 87.) It is easy to
PRESENT STATE OF EVANGELICAL RELIGION.
535
pro-
understand that such a position does not tend to increase the
sperity of the Church. The ecclesiastical life, which was begin-
ning to manifest itself in it before 1845, through the medium of
general and particular conferences, was independent of legal organ-
isation; and now that the Free Church has diminished it so much,
it is with difficulty that it can provide for the exigencies of its
position. After having reckoned the number of its clergy at 149
pastors, 19 suffragan pastors, and 47 suffragans (in all, 215 work-
ing ministers and pastors), without counting some ministers
engaged in tuition or fulfilling pastoral duties abroad, it has now
only 136 pastors and ministers, many of whom are advanced in
years, and who, being required to keep the civil registers, to afford
the assistance granted by law to the poor, and, in the majority of
instances, to inspect the schools, must, with their extended parishes,
have some trouble to perform their duties. There are amongst
them active men, devoted to their ministry; but it is they who feel
most keenly the difficulties of a position, in which they remain,
out of love for their parish, and for the purpose of preventing a
greater number of foreigners coming to occupy the national pulpits.
Should the number of serviceable men increase, their task will
become less onerous. But there is little chance of any consider-
able augmentation in this direction, for, between the years 1846
and 1850, only seven candidates have been ordained, and this year
there will probably be but one. In the year 1850-51, the academy
had only twelve students of theology, two externes, and two stu-
dents of philosophy, who were allowed to attend the lectures
without an examination. In 1844, when the need of the Church
was much less, the theological lecture-room was attended by forty-
four students. Legally, the parishes have no voice in the choice
of their pastors; they are given to them by the State; but many
are now demanding a more democratical government of the Church.
The Vaudois clergy are generally orthodox; but it is not yet pos-
sible to estimate the influence that the general circumstances of
the Church, and the appointment of foreign pastors, may exercise
in this respect. It is said that the religious services are for the
most part thinly attended, excepting on the days of the festivals
of the Church, when the number of communicants greatly surpasses
that of the regular attendants. If there are any pastors who hold
meetings besides those fixed by the regulations for the discharge
of their office, their number must be very small, as the law forbids
them.
536
SWITZERLAND.
II. NATIONAL CHURCH OF GENEVA.
The National Church of the Canton of Geneva is placed, by the
constitution of 1847, under the direction of a consistory, composed
of six ecclesiatical and twenty-five lay members, nominated, for
four years, by a single college, composed of all the Protestants of
the canton who accept the forms according to which this Church is
organised.-(Constit. secs. 114-128.) The powers of the consistory
extend to the censuring and deposing of pastors.
Each parish
nominates its own pastor, subject to the approval of the consistory.
There are thirty pastors, fourteen in town and sixteen in the coun-
try, united with nine retired pastors and five professors of theology;
they form the Company of Pastors, whose functions are merely
spiritual. They examine and ordain candidates for the ministry,
and nominate the professors of theology, independently of the
Council of State and of the consistory. They elect a president
every year, under the name of Moderator. The decline of ortho-
dox doctrine in this Company (which previous to 1847 had the
government of the Church) is so well known, that we need only
refer to it. Everybody is aware that the Catechism and the Con-
fession of Faith were gradually modified and set aside; and that
in May 1847, the Company required all young ministers who pre-
sented themselves for ordination to engage to abstain from preaching,
First, on the manner in which the Divine nature is united to the
person of Jesus Christ: Second, on original sin: Third, on the way
in which grace operates; or, on saving grace: Fourth, on predestina-
tion." Now all opinions are entirely free, and every shade of religi-
ous belief, orthodox or rationalistic, may have its representative in
the bosom of this Church. Anomalous as this position is, it may,
nevertheless, when compared to the preceding state of things, be re-
garded as an advance, inasmuch as a door is opened for evangelical
doctrines, which, for a while, were systematically excluded, so that
they found in the Company only isolated representatives. Now their
number may increase, if the parishes, discerning their true interest,
choose pastors animated by the spirit of their vocation. Again,
the Company and the consistory see that they have to contend
against principles subversive of all social order, against an in-
vading Catholicism, and dissent-which is continually acquiring
more stability and life-and understand that they must display
fresh activity, as is manifest from the account just rendered (May
1851), at the expiration of its term of four years. The Report
(6
PRESENT STATE OF EVANGELICAL RELIGION.
537
begins by passing under review the different improvements and
innovations made either by the Company, or by the Company and
consistory united. They are:-Sermons and publications for the
especial purpose of calling upon the Church to celebrate and keep
holy the Lord's Day; the establishment of five deaconries in the
town, to aid the pastors in their labours; evening service in two
quarters of the town; pastoral visits in the parishes of the coun-
try, &c. &c. The consistory has also bestowed great attention on
the religious instruction of the young; and this it has done with
peculiar zeal, in consequence of an ancient society, the Society of
Catechumens, having been suppressed by a very disputable inter-
pretation of a law relating to foundations, and whose duties, it
considers, have devolved upon it. Instead of large classes of cate-
chumens, instructed by young ministers paid expressly for this
object, it has rendered it obligatory on every pastor to give reli-
gious instruction to the young people of his parish, and prepare
them for the Lord's Supper-without, however, interfering with
the liberty of those parents who may have more confidence in
some other pastor. We must not forget to mention, that for the
last ten years, the Rev. Messieurs Barde and Coulin, aided by
some friends, have established meetings for edification on Sunday
evenings, in a building capable of holding three hundred persons.
These meetings are well attended, and supply a great want.
III. NATIONAL CHURCH OF NEUFCHATEL.
At Neufchâtel, the Church is making trial, not without some ap-
prehensions, of the regulations imposed upon it, January 1, 1849.
Here, more than elsewhere, the pastors naturally think of the past;
for, of all the Swiss churches, none was better placed to shew
what may be expected from an ecclesiastical institution for the
moral and religious development of a country. The Company,
composed of all the pastors doing duty, was completely indepen-
dent of the civil power, with which it never came into conflict,
and from which it received every support. It exercised discipline
over its members, admitted to the ministry such men as it judged
fit, assigned to each one his post, determined every matter con-
cerning the liturgy and ritual, and administered the funds, which,
with the dues of the communes, were sufficient for the maintenance
of the pastors. The Church had preserved the custom, long
since abandoned elsewhere, of a discipline, at once religious and
civil, in the organisation of the consistories, of which elders formed
538
SWITZERLAND.
a part, and the pastors generally were more respected than in the
neighbouring cantons. It belongs not to us to pronounce upon
the use they made of this favourable position; we shall confine
ourselves to the statement that their intercourse with theological
Germany has not led them to abandon the profession of orthodox
doctrine; they have borrowed from that country the best it has to
offer in this respect. More life in their preaching would be
desirable; but even here there is a visible progress, to which the
position in which the Church is at present placed, is, perhaps,
destined to give a fresh impulse, from a sense of the danger of
doctrine becoming relaxed, and life enfeebled, in a church which
has neither discipline nor articles.
The management of the Church is now confided to a Synod,
consisting of thirty-two members, nineteen of whom are laymen,
and thirteen ministers; eighteen of the laymen are nominated
directly by the parishes, and one by the Government, which also
nominates one clerical member; the twelve other ministers are
nominated by the six colloques, which are composed in each dis-
trict of all the pastors doing duty, and as many laymen, chosen
by the parishes. Each parish elects its pastor, who is subject to
a re-election every six years. The pastor is paid by the State,
which, by appropriating, as at Geneva, the funds of the Church,
has given ample proof of its intention of maintaining "the rights
of superintendence and supremacy guaranteed to it by the consti-
tution." Evangelical doctrines are advancing among the forty-
eight pastors and officiating ministers (two of whom are Germans,
one for Neufchâtel, and one for La Chaux de Fonds et le Lode). In
addition to sermons in the churches, several pastors, schoolmasters,
and other laymen, hold regular meetings on Sunday evenings, and
sometimes on week-days. At Neufchâtel, for instance, there is a
meeting for edification, in the Oratoire des Bercles, attended, on
Wednesdays, by about five hundred persons. At La Chaux de
Fonds, the religious meeting reckons from three hundred to three
hundred and fifty auditors; that at Baudry, from sixty to eighty;
at Ponts, about one hundred and fifty. In twenty other villages
there are similar meetings, where, generally speaking, missions and
the work of evangelisation are discussed once a month.
IV. NATIONAL CHURCH OF THE CANTON OF BERNE-
FRENCH PART.
In the canton of Berne (Jura district) there are nineteen French
PRESENT STATE OF EVANGELICAL RELIGION.
539
parishes, with nineteen pastors and one deacon, who form up to
the present time a class, which meets regularly once a year at
Bienne; a dean, chosen for three years, being president. The
Protestant population of this district amounts to about twenty-five
or thirty thousand souls. There is, besides, a French pastor at
Porrentrui (a Roman Catholic town), at the head of a small Pro-
testant congregation, and a German pastor at Délémont. Nearly
all these pastors are orthodox; some of them announce the gospel
with power, and hold religious meetings, besides the church ser-
vices, which enjoy entire liberty. A few minds are awakened, but
the agitation caused by political radicalism has greatly impeded the
progress of the kingdom of God, especially in the manufacturing
district of Courtelery, where a mass of artisans from Geneva,
France, Germany, and Neufchâtel have settled, and pursue the
trade of making watches-a population not very accessible to the
gospel. Evangelical truth does not appear to have made progress
since the political disturbances to which this canton, in common
with others, has been exposed. There is, likewise, in the town of
Berne, a French Protestant parish with two pastors, one of whom
is among the oldest and most faithful representatives of the revival
in this canton. Generally speaking, the new project of eccle-
siastical law which has lately been provisionally voted by the
Grand Council, is well received by the evangelical pastors, who
hope that it will enable them to associate with themselves pious
laymen, fitted to promote the well-being of the churches. But
the circumstance of the parish being confounded with the com-
mune, appears to render the realisation of any hopes that may have
been conceived in this matter problematical.
V. NATIONAL PROTESTANT CHURCH IN THE CANTON OF
FRIBOURG.
In the canton of Fribourg, where the French and German popula-
tion amounts only to 12,133 souls, a fourth part of whom (3003)
are scattered in various parts of the canton, and the rest collected
in the five Protestant parishes of the Lake and district of Morat,
there are two pastors for the French portion at Meyriez, and at
Motier en Vulley. But, in 1836, a Protestant church was founded
at Fribourg, which now reckons 1250 souls in the town and
suburbs three times the number that it had at the period of its
foundation. It is divided into a German part, which is by far
the largest, and a French part. This church, which is under the
540
SWITZERLAND.
charge of a zealous and active pastor, has, together with two
schools of one hundred and two children, been hitherto maintained.
by the contributions of the members and the Protestant govern-
ments of Switzerland; but as the greater part of the latter have
refused to continue their subsidies, it would find itself greatly
embarrassed in 1852, had not the Protestant Aid Societies of Bâle
and Berne, who have always taken great interest in it, promised
to come to its assistance. The wants of the other scattered Pro-
testants are partly supplied by the Bernese and Vaudois pastors
residing on the frontiers, and particularly by monthly services at
Bulle and at Romont, performed by ministers of the Free Church
of the Canton de Vaud. Four German schools have been founded
by the societies we have just mentioned, which furnish instruc-
tion to two hundred and ninety-four children. One French school,
established at Romont, is supported by the Free Vaudois Church.
It contains fifteen children.
VI. THE MORAVIANS-GERMAN AND ENGLISH SERVICES.
We will mention, as forming a transition between the National
and Independent Churches, which, as we have seen, labour har-
moniously in the canton of Fribourg, the Moravian Brethren, who,
whilst uniting with the one or the other, according to their peculiar
sympathies, have a diaspora of two to three hundred members in
the cantons of Vaud and Neufchâtel, (particularly at St Croix,
Locle, Fleurier, and Bulle). They have founded, at Montmirail
and Lausanne, educational establishments enjoying a high reputa-
tion, the former for young ladies, the latter for boys. Two agents
are employed in visiting their friends and holding meetings.
There is a German service recognised by the State at Geneva,
Lausanne (where the pastor is regarded as a member of the
national clergy), Vevey, and Neufchâtel. The Free Vaudois
Church also evangelises the Germans in the northern part of the
canton; whilst a Lutheran pastor, supported by some Christians,
carries on a similar work at Baudry and Cernier, in the canton of
Neufchâtel, among the Germans scattered about this locality. An
English service is celebrated at Geneva, Lausanne, and Vevey, by
chaplains supported by their own congregations.
CHURCHES INDEPENDENT OF THE STATE.
Dissent from the National Church has attained a much more
considerable degree of development in French than in German
PRESENT STATE OF EVANGELICAL RELIGION.
541
Switzerland. It is the fruit of the revival. In the commence-
ment it did not contemplate the formation of churches; persecu-
tion forced it into this course. In time, it felt what it really was,
and settled principles which must render a reunion with the
national churches impossible, so long as those vices exist against
which it has been thought right to protest.
For instance, in one place, a protest has been made against the
abandonment of sound doctrine (the Church du Témoignage and
the Oratoire at Geneva); in another, against the absence of disci-
pline in the administration of the Lord's Supper (the Independent
Congregational Churches of Geneva, Vaud, and Neufchâtel);
then, against all kinds of ecclesiastical organisation (Plymouth
Brethren); finally, against the interference of the State in spiritual
matters, and against confounding civil society with religious society
(Free Vaudois Church, &c.) Dissent thus assumed various charac-
teristics, according to the circumstances and the necessities of the
moment. As in all movements of this nature, it has not been
always exempt from a sectarian spirit-and some individuals have
even suffered themselves to be led astray. We will quote, as an
example, Sardonism, one of the distinctive features of which was
a servile imitation of certain actions in the lives of the apostles
and of the primitive Church; as if piety consisted in allowing the
beard to grow, or in renouncing the convenience of the post
because the apostles sent their letters by messengers chosen by
themselves, &c. &c. Irvingism found also some adherents, and
even penetrated into the Theological School of Geneva, which
was obliged, on that occasion, to part with one of the professors in
1837. But, whilst recording these eccentricities, practised only
by an imperceptible minority, we are bound to acknowledge that
those Christians, who from conscientious motives assumed an
independent position, have made themselves respected by their
lives and doctrines; and that amongst them are men whom the
most faithful churches would be proud to reckon among their
members. By the mercy of God, they are all agreed on the fun-
damental truths of the gospel, and differ only on questions of
form, or on shades of doctrine, relative to points which by uni-
versal consent are of secondary importance. Nothing, therefore,
hinders them from holding out to each other the right hand of
fellowship, and from labouring in common for the advancement of
the kingdom of God, of which we might adduce many proofs.
542
SWITZERLAND.
I. ANCIENT DISSENT AND ITS MODIFICATIONS.
The most ancient manifestation of dissent endeavouring to apply
the doctrines of the revival to a church, occurred at Geneva when
the Company of Pastors drew up their Socinian tenets in 1817.
It was at that time that Robert Haldane assembled around him
some students of theology, whom he introduced to the knowledge
of evangelical doctrines. The first meetings, which were very
small, were held in a room at Bourg de Four, and continued to be
held there until the Church de la Pelisserie was built (1840).
They seem to have commenced a short time previous to the period
when the Rev. C. Malan, who had been deprived of his appoint-
ment at the college, and prohibited from exercising his ministry
in the National Church, on account of his doctrines, returned from
Glasgow, and began in 1820 to preach the Gospel in the Church
du Témoignage. From that time Christians formed groups, more
or less numerous, in the Canton de Vaud, and organised them-
selves into independent churches (since the law of May 20,
1824) at Vevey, Rolle, Nyon, Lausanne, Yverdun, and several
other places, from which they have extended to Neufchâtel.
These churches generally adopted a very strict discipline in the
administration of the Lord's Supper, and strongly insisted on the
doctrine of justification by faith alone-a doctrine which had been
more or less infringed upon, in the system of legal preaching that
had found its way into the orthodox Church during a period of
lukewarmness. The reproach of antinomianism, which this has
brought upon them, appears to us to be totally unfounded; for,
whilst bringing prominently forward the tenet which had been
left in obscurity, the first representatives of the revival never
advocated a relaxed morality; on the contrary, they rather pre-
sented the Christian life under an austere aspect, and, at times,
gave a legal character to the obligations of believers. It is difficult
to state with precision the number of persons belonging to these
churches, especially as they were subject to many fluctuations.
We think, however, that we shall not err greatly from the truth
in fixing their amount at between 2000 and 3000 in French Swit-
zerland. Concerning the phases which this first dissent has
undergone, we will remark that some have remained firm in their
views-as, for example, Auguste Rochat, and the pastors of the
Church of Bourg de Four. Some adopted for a time the peculiar
views of the Wesleyans; others, who formed the great majority,
PRESENT STATE OF EVANGELICAL RELIGION.
543
have been led to take up the notions of Mr Darby and the Ply-
mouth Brethren. Since 1840, when this last movement com-
menced, it has continually increased in the dissenting churches,
and has drawn away some members of the national churches.
It is still, perhaps, on the ascendant. There is reason, however,
to conjecture, that it is approaching a period when it must undergo
some modification, either by renouncing its exclusive principles, or
by falling into some one of those exaggerations by which a system
condemns itself.
None of these phases, though they may here and there have
occasioned pain, have been without their use, as may be seen in
men who, after having passed through them all, have not only
remained firm on the only foundation which can be laid-namely,
Jesus Christ—but have gained in experience, in brotherly love, in
gentleness, in holiness. We believe that, generally speaking, the
religious revival, amid some periods of feverish agitation or of
languor, has every time acquired fresh elements of life that have
tended to perfect it. The Plymouth Brethren, in particular, with
their doctrine of the apostacy of the present economy, which would
sweep away all existing institutions, have obliged us to examine
more closely the questions relating to the organisation of a church,
and have led to a deeper study of the Word of God. It is to be
regretted, that the falseness of their principle has made them
assume a hostile attitude towards all other ecclesiastical bodies,
and all Christian societies, which, on more than one occasion, has
been detrimental to the development of the work of God, and must
necessarily have had an injurious effect on the individual piety
of those who are under the dominion of a sectarian spirit. The
number of adherents to this system must be nearly the same as
that of the old dissent, the place of which, with a few exceptions,
it has taken, though it cannot be asserted that all who are present
at their meetings for worship participate in the opinions of the
foremost leaders. Their most numerous assemblages are at
Geneva, Lausanne, Verey, L'Etivaz, Yverdun, Oron, Les
Granges, near Payerne. In the canton of Neufchâtel, where
they reckon about 350 communicants, they meet in five different
places. The number of their stations in the whole of Switzerland
is, if we are rightly informed, between forty and fifty.
The number of the old Dissenters who remain faithful to the
Congregational principles cannot be determined with any certainty,
as, in many places, they attend the meetings of the Plymouth
544
SWITZERLAND.
Brethren, without adopting their views. Those who keep dis-
tinct are but few in the Canton de Vaud; at Neufchâtel there
may be from 150 to 200 communicants. We shall presently see
that at Geneva, in order to form an evangelical church, they have
united with other brethren, chiefly of the Church of the Oratoire,
which, after having been for some years merely a place for ortho-
dox preaching in connexion with the Evangelical Society of
Geneva, assumed, in 1835, the privileges of a church (the celebra-
tion of the sacraments), without its organisation.
As for the Wesleyan Methodists, a member of their society,
speaking of the present position of that body in our country,
expresses himself thus:-"On the one hand the persecutions
occasioned by the Revolution of 1845, and on the other the
establishment of the Free Church of the Canton de Vaud, have
considerably restricted the sphere of labour occupied by the
society of Wesleyan Methodists in the Canton de Vaud. Two
pastors are stationed there, one at Lausanne, the other at Aigle.
The number of communicants is about seventy-five; but they do
not confine their labours to them. In consequence of the invita-
tions they have received, they co-operate with other brethren of
the Free Church, or old Dissenters. With this object they make
periodical visits to Rolle, Cossonay, Eclépens, and other localities
in the Canton de Vaud, as well as to the valley of la Sagne, in the
canton of Neufchâtel. The Wesleyan Society has also been
engaged in the formation of Sunday-schools. They have four
in the Canton de Vaud-namely, at Lausanne, Aigle, St Triphon,
and Ollon. In the last-named place, the Wesleyans are associated
in this work with the members of the Free Church. More than
300 children attend these schools, in which thirty male and female
monitors are engaged in teaching."
II. FREE EVANGELICAL CHURCH OF THE CANTON DE VAUD.
The Free Evangelical Church of the Canton de Vaud, which, as
you know, has arisen out of religious persecution and the arbitrary
intervention of the State in matters concerning the ministry of the
gospel, was constituted, in 1847, by the adoption of a Presbyterian
constitution, which, whilst it left to particular churches a large
measure of liberty, with regard to forms of worship and discipline,
gave them a centre of unity sufficiently strong for them to be
considered as forming one ecclesiastical body, whose object is "to
maintain the claims of Jesus Christ on his Church, the purity of
PRESENT STATE OF EVANGELICAL RELIGION.
545
the ministry of the gospel, religious liberty, and sound doctrine."
With regard to the latter point, the doctrines professed are those
expressed by common consent in the books of articles of the
Reformed Churches of the sixteenth century; and the Free Church
desires, resting on the foundation of the truth as it is in Christ, to
extend the right hand of fellowship to every church living by the
same spiritual life, and professing the same faith. It is governed
by constituted bodies, which, for each church, are:-General
Assemblies, composed of men of twenty-one years of age and up-
wards, who are members of this Church, and who formally adhere
to its doctrines and institutions: Church Councils, consisting of
the pastor or pastors, and a certain number of elders, varying
according to the wants of the Church: a Synod, nominated for two
years, has to provide for the general interests of the Church.
Each particular church sends to the Synod one pastor and two
elders; churches reckoning more than 300 members send twice
as many representatives; those that number more than 600, three
times as many. The Synod provides, by means of commissions,
the various branches of administration. These commissions are
five in number:-1. The Synodal Commission, on which devolves
more especially the superintendence of the churches already con-
stituted, and which keeps up an intercourse with churches in
other countries. 2. The Evangelisation Commission, which labours
to advance the kingdom of God at home and abroad, and endea-
vours to excite in the Church missionary activity, and an interest
in the missions to the Jews and heathen nations. 3. The Commis-
sion of Study, whose duty it is to direct the Theological College,
and to exercise a surveillance over the schools which the churches
may found. 4. The Commission of Finance. 5. The Commission of
Discipline, nominated to meet the case of any pastor or elder being
guilty of negligence in the execution of his duties, or whose con-
duct should be inconsistent with his office, &c. In the matter of
discipline, with regard to their members, each church acts within
its own province, following the course which it considers as marked
out by the Word of God. But it is generally admitted, that
discipline ought rather to affect membership of the Church than
participation in the Lord's Supper, which is regarded as a sign of
communion with the universal Church, and which each individual
approaches on his own responsibility before God. The Synod
determines the publication of books intended for worship or reli-
2 M
546
SWITZERLAND.
gious instruction; it recommends them to the churches, but does
not impose them.
The particular Churches that have adopted this constitution are
forty in number, and have forty-four pastors and 170 elders,
named by the General Assembly of each Church. The whole
number of members registered amounted, in October 1850, to
3100. Since then, the number has increased, but I cannot state
exactly by how much. There are, besides, from 1500 to 2000
persons who attend the services. In addition to the working
pastors, the Free Church also reckons, as having adhered to its
doctrines and constitution, sixty-seven ministers of the Word,
twenty-one of whom are exercising pastoral duties in different
countries—in France, Belgium, Holland, Germany, German Swit-
zerland, and even in America; whilst the rest, who have remained
in this country, are occupied in giving private or public instruc-
tion, or else have placed themselves at the disposal of the Evan-
gelisation Commission. A few, either on account of age, or health,
or peculiar circumstances, do no regular duty. Since the time of
its formation, the Church has ordained, by the laying on of hands,
fifteen candidates for the ministry; three of whom studied in the
Theological School of Geneva, and the others obtained their
diplomas of licentiates either at the Academy of Lausanne or at
the Theological College of the Free Church. This college has
four professors, and, at present, seventeen regular students, and
one who attends the lectures. The instruction given there is in
conformity with the doctrines of the Church. The library of the
students, which was founded in 1847, contains 717 volumes. In
addition to a home mission of considerable extent, directed by the
Evangelisation Commission, which employs for this purpose from
five to eight evangelists, the Church is carrying on some works
abroad. It supports a school at Romont, and another at Martigny,
in Valais (which has just been forbidden). It provides for the
edification of Protestants domiciliated in neighbouring countries,
as, for example, at Pontarlier, in France; at Martigny, at Sion,
and at Bienne, where it labours in concert with the Independent
Church of Neufchâtel and the Evangelical Society of Berne. It
also sends evangelists to the Baths of Lavey and Lonëche, for the
edification of the persons who come there to bathe.
The expenses
of the Church, which, in 1850, amounted to about 73,800 French
francs, are defrayed by voluntary contributions, hitherto supplied
by the Church itself; but its members do not on that account
PRESENT STATE OF EVANGELICAL RELIGION.
547
cease to take an interest in the works carried on by the Evangeli-
cal Societies of France, Geneva, and Belgium, in the missions of
Paris, of Bâle, and the Evangelical Church of Lyons, &c. The
income of the pastors, which is fixed at 1200 francs (£48), is paid
from a central fund, which provides for the general expenses of
the Church, and, amongst others, for those of the Theological
College, where the students receive gratuitous instruction. The
Evangelisation Commission has a separate fund. The sum of 8000
francs is placed at the disposal of the Synodal Commission, for the
benefit of those pastors whose fixed stipend is not sufficient. The
reports presented by the inspectors, sent by the Synodal Commis-
sion, of the state of the churches in 1850, are generally satisfac-
tory. They are becoming settled, and increase in spiritual life.
Some of them have been able to open fixed places of worship,
and, wherever this has been done, the congregations have increased,
which gives us reason to hope that if religious freedom is once
granted to the Canton de Vaud, the Free Church will see the field
of its activity extended. One of the means which the Lord has
blessed, are meetings in the open air, in some spot selected by
neighbour churches as a rallying point. These fraternal assem-
blies, which contribute to strengthen the churches, afford an
occasion of preaching to many who are not members of churches,
and become a precious opportunity for drawing together the
children of God of different denominations. They
They are held in the
spirit of the Evangelical Alliance.
III. EVANGELICAL CHURCH OF GENEVA.
Whilst external circumstances were impelling in new directions
those members of the National Vaudois Church who were most
alive to the defects of its organisation, and led men, until then
little accustomed to occupy themselves with ecclesiastical ques-
tions, to found, amid the storm of persecution, a Free Church,-
some evangelical Christians of Geneva, whose names are known
throughout Christendom, discussed quietly, and without haste, the
basis of an organisation, which should be adapted to collect in one
single body those Christians who had taken up a position inde-
pendent of the State, and those whom the latitudinarianism of the
National Church could not satisfy. From these fraternal confer-
ences arose the constitution of the Evangelical Church of Geneva,
which was joined by the members of the Churches of La Pelis-
serie and the Oratoire, by some of the members of the Church of
548
SWITZERLAND.
Le Témoignage, and a considerable number of orthodox Christians,
who had until then formed part of the National Church. The
fusion, as we have already stated, took place in 1849.
The constitution of this Church is Presbyterian. The presby-
tery, who have the care of the direction and management of the
Church, is composed of an indefinite number of elders, chosen by
the congregation—at the present moment, their number is eighteen
—who are instituted to their office by the imposition of hands.
The poor are attended to by nine deacons, who have divided the
canton into four districts. Any one is allowed to become a mem-
ber of the Church, "who, acknowledging himself to be a sinner
condemned by his works, professes with the Church one hope in
Jesus Christ, God manifested in the flesh, the only refuge of the
sinner, and who does not belie his profession by his life; the
judgment of consciences being left to God, who alone knows
them that are his." This profession is made before two elders.
The elders, ministers, and deacons make a more explicit declara-
tion of faith, drawn up in seventeen articles, which set forth
the fundamental points of evangelical doctrine, such as they have
been declared in the Reformed Evangelical Confession. The fourth
article determines, that the holy communion is the table of the
Lord, and not that of a particular church, and that all the mem-
bers of God's family are welcomed to it. Thus, independently
of the members of the Church, who exceed 600 adults, admission
to the Lord's Supper has been granted to more than 400 ortho-
dox Christians, still forming part of the National Church, who have
signified, in the presence of two elders, that they subscribe to the
profession of faith above mentioned. The Church is supported by
voluntary donations, each one fixing his own quota. Worship is
celebrated in the two chapels of L'Oratoire and La Pelisserie, two
ministers performing the service; but, in order to meet the wishes
of all, the forms of worship anciently used in both chapels have
been retained. Thus, in the chapel of L'Oratoire, the manner in
which worship is performed is nearly similar to that of the National
Church, except a greater freedom in the use of the liturgy, &c. ;
whilst at La Pelisserie the service is one of mutual edification,
presided over by the elders in turns, in which every member of
the Church is permitted to speak, pray, &c. In the Oratoire, the
Lord's Supper is administered on the first Sunday of each month;
in La Pelisserie, on every alternate Sunday. The expenses amount
annually to about 13,000 francs.
PRESENT STATE OF EVANGELICAL RELIGION.
549
In the constitution of the two sister churches of which we have
just spoken, two features strike us as being remarkable:-1. A
just application, so far as regards internal organisation, of the
principle of variety in unity. Care has been taken not to dimi-
nish Christian liberty on any of those points which are not ex-
pressly decided by the Word of God. (For instance, concerning
the form of worship, the more or less frequent participation of the
Lord's Supper, the use of a liturgy.) These churches have, there-
fore, among their members, both Baptists and Pædobaptists, the
difference of views entertained by them not being considered suffi-
cient to cause division. 2. The desire felt to extend the hand of
fellowship to all the faithful portions of the universal Church of
Christ. The spirit of the Evangelical Alliance may be said to
animate these institutions in their conduct towards members of other
communions. It seems to us, that they have well defined what it
is which constitutes a particular church as a portion of the Church
of Christ.
The details we have furnished lead us to conclude that there
are few countries in the world where, in proportion to their extent,
evangelical truth is so amply preached as in French Switzerland;
and the late events, whether political or religious, of which these
cantons have been the theatre, at the same time that they have
disclosed fearful evils, have been the means of rendering this
preaching more earnest, more simple, and more direct, and have
augmented, rather than diminished, the number of labourers. This
is especially the case in the Canton de Vaud, where the shock was
the greatest.
Never have places of worship and the means of
grace been more multiplied than since the persecution. We may
reckon, that in a Protestant population of 192,225 souls there is
at least one pastor or evangelist for every 900 or 1000 inhabitants.
At Neufchâtel (Protestant population, 64,952) there is one pastor
for 1200; at Geneva (Protestant population, 34,212), one for
about 700 or 800.
With regard to the subsidiary means of advancing the kingdom
of God, they are also greatly multiplied.
BIBLE SOCIETIES.
Bible Societies.-Every facility is afforded in our country for
printing and diffusing the Bible; many Bible Societies are engaged
in this work, and have established, in every place of importance,
a depôt for Bibles and New Testaments. In several districts,
550
SWITZERLAND.
every family has been visited, to ascertain that they possessed the
sacred Scriptures. For many years, the pastors have taken care
that each of their catechumens should have a Bible; and, accord-
ing to a rule which, I believe, is still in force, no marriage is
celebrated unless the husband has procured the sacred volume.
We do not wish, notwithstanding this, to affirm that every family
of the Reformed communion has a Bible; but those that have not
must be very rare exceptions. Unhappily, it is not everywhere
read as it should be.
The first Bible Society was founded, in 1811, in the Canton de
Vaud, by the efforts of Professor Levade, the translator of Paley's
Evidences of Christianity and Horce Paulince. It has published
two editions of Ostervald's Bible, revised by the professors of
Lausanne; but as it confined itself to selling its own editions, to
which the Apocrypha was at first added, another society was
formed in 1826, called the General Auxiliary Bible Society of the
Canton de Vaud, which distributes merely the canonical books,
without note or commentary. From the period of its foundation
to the 15th of May 1850, it has circulated 47,692 copies of the
Scriptures-26,510 of which were complete Bibles; and the rest
of the copies disposed of contain about three-fourths of the New
Testament, and one-fourth of the Psalms.
In Geneva, the Bible Society, founded in 1816 or 1817, is under
the direction of a general committee of twenty-five members,
clergymen and laymen, amongst whom members of different
churches are admitted. It has published a revised edition, which
is not orthodox in every point; but this edition, we are told, is
now lying unbound in the central depôt. This society, which
receives the assistance of the auxiliary committee, has distributed
since its origin, 14,196 Bibles, and 55,278 New Testaments. We
believe it was at Geneva that the practice commenced of placing
in every room of all the hotels in the town a copy of the sacred
books. A special commission superintends the work of colportage
in France. It supports six or eight colporteurs in the department
of Isère.
At Neufchâtel, the Cantonal Bible Society has circulated, between
the years 1817 and 1850, 19,016 copies of the Holy Scriptures.
In the district of the Jura, and in the canton of Fribourg, the
sacred books are supplied by the depôts at Neufchâtel, Bâle, Berne,
and Vaud.
Attempts at colportage have been made in the French parts of
?
PRESENT STATE OF EVANGELICAL RELIGION.
551
the Catholic cantons of Fribourg and Valais, with various success,
by private Christians, and by some societies. One single colpor-
teur has distributed there, during the last four years, from 1200
to 1500 copies of the New Testament chiefly, Bibles forming only
about one-twentieth part of this number. The sale appears to in-
crease from year to year, and the need of them to be more and
more felt.
Besides rendering very efficient aid to the Bible Societies of the
country, the British and Foreign Bible Society has depôts of its.
own in various localities, under the direction of its agent, Captain
Graydon, who, if we are rightly informed, has disseminated in
French Switzerland, during the last year, nearly 6000 copies of
the Scriptures.
TRACT AND RELIGIOUS BOOK SOCIETIES.
Since the year 1830, there has been formed in the canton of Neuf-
châtel, in conjunction with the Bible Society, a Religious Book
Society, the committee of which is composed of members of the
National Church, and also of the Independent Evangelical Church.
It has distributed, from its thirty-eight or forty depôts, by means
of colporteurs, more than 12,600 copies of the Holy Scriptures,
without reckoning those sold by Mr J. P. Michaud (who deals
only in religious books), on his own account, since 1844, amount-
ing to about 3500 copies. Other booksellers also sell a consider-
able number of Bibles. But the Religious Book Society is more
particularly concerned in the sale and distribution of religious
tracts. During the twenty-eight years of its existence, it has
circulated about 217,000. It has formed, besides, twenty-eight
circulating libraries, established in different towns and villages,
and ten collections of religious tracts.
At Geneva, where no Tract Society exists, about sixty ladies
have formed an association, and undertaken to procure them from
the depôt at a certain sum per month, and either personally to
distribute them, or get them distributed. This society disposes of
about 3000 tracts a-year. There are also, at Geneva, several
persons who contribute to enrich religious literature by very valu-
able publications. We may be permitted to mention, among
others, the Rev. Dr Malan, who alone performs the work of a
Tract Society, by publishing tracts in detached sheets, some of
which have been collected and published, in several volumes, under
the title of Grains of Mustard Seed.
552
SWITZERLAND.
The Committee for the Distribution of Religious Books in the
Canton de Vaud has published, since the 6th of November 1827,
the date of its establishment, 105 different tracts in French,
(some of which, although large editions were printed, are now
out of print), eleven Italian tracts, a series of tracts for children,
which have reached the twenty-third number, and Readings for
Children, a journal appearing monthly, in parts, of twenty-four
pages, which at the end of the year form a nice volume in 12mo.
This publication, which is still going on, was commenced in 1839.
The committee has also published some more considerable works,
such as Christian Biography, which it is anxious to continue.
The sale and distribution of them, which, before 1845, amounted
to 50,000 a-year, was last year reduced to 16,000 or 17,000.
This year, however, the distribution has again become consider-
able, in consequence of the formation, or rather the reconstitution,
of an association of readers and distributors of tracts, which has
now about 500 subscribers, who receive every month, for a con-
tribution of fifteen centimes, a small packet of tracts worth at
least three times that sum. This association extends throughout
various parts of the canton. From the period of its foundation,
till June 30, 1850, it has sold, or given away, 776,788 tracts, irre-
spective of the Readings for Children, and of Le Bon Messager, an
almanac published by the Evangelical Society of Lausanne, of
which 10,000 copies are issued.
Religious Literature, in general, has been considerably improved
in French Switzerland during the last twenty or thirty years, not
only by translations from English and German works (in which
the Society founded at Neufchâtel for Translating Religious Ger-
man Works has been most useful), but also by original productions.
It will be enough to cite, from the names which are known, those
of Gouthier, Aug. Rochat, and Vinet; and from those whom we still
have the happiness to possess, E. Guers, Bost, sen., L. Burnier,
Gaussen, and Merle d'Aubigne; without mentioning those who,
though settled in France or elsewhere, really, from their Swiss
origin, belong to us, such as De Félice, the Monods, L. Bonnet, &c.
The greater part of the co-labourers in the Semeur were natives
of French Switzerland, as well as those of other religious journals,
which, though they had but a short career, proved that men's
minds had received a general impulse. We may instance, among
others, the Gazette Evangélique, the Narrateur Religieux, the Revue
Britannique Religieuse, the Revue Chrétienne, the Réformation du
PRESENT STATE OF EVANGELICAL RELIGION.
553
19° Siècle. We have still, as organs of the evangelical press, the
Feuille Religieuse du Canton de Vaud, commenced in 1826, which,
under its unpretending form, owes to the absence of party spirit.
in which it is written, and to its single aim at edification, the
welcome reception which it enjoys from its three thousand sub-
scribers and the Avenir, likewise published at Lausanne, and
admitting into its columns the ecclesiastical questions of the pre-
sent day, without, however, neglecting direct edification.
EDUCATION.
The education of children and young people is one of the sub-
jects on which particular attention has been bestowed in French
Switzerland, as is shewn by various pamphlets and more important
publications, of which we will notice only, Progressive Education,
by Mad. Necker de Saussure, and the Course of Instruction in the
Mother Tongue, by the excellent Father Girard, of Fribourg, whom
we do not hesitate to reckon among us—as he assuredly would
allow us to do, although he belongs to a different communion-
for his whole system of education has no other object but to exhibit
Jesus Christ to children. Switzerland in general deserves to be
classed among those countries that have done most for elementary
education, and the French cantons take precedence of the German
ones in the evangelical and Christian tone given to instruction. A
remarkable progress was made in this direction, between 1830 and
1845, which excited attention abroad. It is true that the move-
ment did not fulfil all that it promised, and our political agitations,
which have more or less seriously modified our establishments of
public instruction, have convinced us that in matters of education,
as well as in matters of religion, it is not well to depend on the
State. But the Christian impulse given to teaching in its diffe-
rent branches (see the Report of Professor Gindroz on the Public
Instruction of the Canton de Vaud) cannot be checked. In some
places it has given rise to new institutions, independent of the
State, which seem likely to succeed. In 1834, there were al-
ready about forty-five infant schools in the Canton de Vaud; there
are also several in the cantons of Geneva and Neufchâtel. The
schoolmasters and mistresses are pious persons. In the primary
schools, it has been generally sought to diminish the influence of
the pastors, but they retain the superintendence of the religious in-
struction. There are, besides, many private institutions and inde-
pendent schools, in which religion is made the vivifying principle
554
SWITZERLAND.
of all teaching. The largest of these schools at Geneva is that of
La Pelisserie, under the management of Professor Ernest Naville,
who adopts the method of Father Girard. This school, which has
existed twenty years, formerly contained hardly fifty pupils; but
since the dissolution of the Society of Catechumens, and the shut-
ting up of the schools belonging to it, the number exceeds 112. A
school, of about seventy girls, at Coutance; another, of forty, at
Bourg de Four; a third, of nearly fifty, at Eaux Vives, under the
direction of Mr Malan; and another containing an equal number,
at Les Barrières, under the control of Mad. Calandrini, are con-
ducted with the same religious tendency. Sunday-schools are
held in these establishments. The school at Coutance, attended
by a certain number of boys, is kept by Mr Lombard, M.D., who
has had the happiness of reaping, at the bedsides of many of the
sick and dying of these children, the fruits of his instruction. The
interesting instructions to the young, given by Professor Gaussen,
are attended by many.
Besides the Sunday-schools conducted by the Wesleyan Metho-
dists, there are several others, more or less numerously attended,
in the Canton de Vaud; but it would be impossible to give an
exact statistical account of them. The same may be said of those
in the canton of Neufchâtel, where the establishment of Bilodos,
near Locle, has been, for many years, the principal asylum in
French Switzerland for the education of poor orphan children.
There are asylums for deserted children at Plain-Palais (Geneva),
at Nyon and at Vevey for girls, and at Echichens for boys (Canton
de Vaud). The Free Church has also just founded three schools,—
one at Château d'Oex, conducted by a minister of the gospel;
another at Ormont Dessus, in which the pastor gives instruction
three days a week; and one at Lausanne, to which a master of
great experience in teaching has been lately appointed.
MISSIONARY LABOURS.
I. Evangelical Societies.
Missionary operations, both at home and abroad, in Roman Ca-
tholic countries, amongst heathens and Jews, are, in addition to
the share taken in them by some churches, carried on by a consi-
derable number of evangelical and missionary societies.
Since the year 1826, when the Missionary Society for the Canton
de Vaud and the Evangelical Society of Nyon were founded, asso-
ciations of this description have been formed in all the principal
PRESENT STATE OF EVANGELICAL RELIGION.
555
places of our country. It was attempted by these means, as well
as by the Oratoires, to supply the wants which manifested them-
selves in the National Church, and which its institutions, as fixed
by law, were incapable of satisfying. Each town had, so to speak,
its Evangelical Society, whose labours were attended, sometimes
with greater, sometimes with less, success, until the greater part
of these associations merged, in 1845, in the Free Church, which
almost all the members joined. It was not thought advisable to
retain any but those, the members of which belonged to dif-
ferent churches, in order to preserve as much as possible some
points of union. Thus there still exists an Evangelical Society
at Yverdun, at Granges de St Croix, and at Vevey, where they
support a work of evangelisation in France, intrusted to one evan-
gelist colporteur and two schoolmasters. There is also an Evan-
gelical Society at Lausanne, which has the management of the
religious tract department, &c. These societies, however, have lost
much of their importance from the fact of the Free Church having
efficiently taken their place; and also because these societies have
not met with the support they might reasonably have expected
from Christians of other denominations.
It is quite otherwise with the Evangelical Society of Geneva,
which still occupies a very important position in the kingdom of
God. It was founded, Jan. 13, 1831, and since that time has
established, 1st, A Theological School, which has sent out 145
pupils. Thirty-seven left it before completing their studies, of
whom the greater part, however, have not, on that account, ceased
to serve the Lord in some department of his kingdom. There are
now in the school twenty-two pupils; one is a candidate for the
ministry, thirteen are studying theology, and eight are in the pre-
paratory class. 2d, An Evangelisation Department in France and
elsewhere, numbering at present twenty stations, under the direc-
tion of twenty-nine labourers — namely, eleven ministers, eight
evangelists, nine teachers, one female teacher. Of these stations,
one is in the department of Charente, three in Lower Charente,
one in Indre and Loire, seven in Saone and Loire, one in Jura,
three in Isère, and four in Drome. The society also supports one
pupil teacher in the normal school at Mens. These twenty-nine
labourers preach, with more or less regularity, every month, in 137
different localities. The number of communicants and members
of the congregations under their charge is at least 1050 or 1200.
Some of these congregations form part of the National Church.
556
SWITZERLAND.
The number of persons who attend their meetings has never been
estimated, but it must amount to at least five times as many.
There are at this moment eight schools, containing, altogether,
about 210 pupils. Fourteen Sunday-schools have been opened at
the stations, and are attended by 307 children. 3d, A Colportage
Department, which maintained last winter forty-two colporteurs.
There have been sold and distributed 998 Bibles, 10,332 New
Testaments, 51,549 Almanachs de Bons Conseils, pamphlets, and
tracts. 4th, A Department for Home Evangelisation, supporting
two evangelists. These two labour in the town and canton of
Geneva. Their efforts, the result of which is not given by the de-
partment, from motives of prudence, have been abundantly blessed.
A service for Germans, and a circulating library numbering seventy
subscribers and at least 1300 books, have been established.
II. Missionary Societies.
The Missions to the Heathen have also found sympathy amongst
us. The Missionary Society of Geneva, founded in 1820, has never
ceased to preserve, in the formation of its committee, a character
of true catholicity, which displayed itself most beneficially in bring-
ing together the Christians of that town, at the great monthly
meetings held at the Casino, in consequence of the visit which the
Missionary La Croix paid to Switzerland in 1842. This society
regards itself as auxiliary to that of Bâle; but it also transmits
donations to other societies. Its receipts amounted to 11,000 francs,
from April 1st, 1840, to March 31st, 1850. At Neufchâtel, also,
there is a central committee for missions, which receives donations
and the collections made at monthly meetings, and transmits them
to different societies. It receives from 7000 to 8000 francs per
annum. In 1829, some attempts were made at Lausanne to open
a Missionary Institution, and some young men prepared themselves
and set out, with Mr Henri Olivier and Madlle. Feller, for Canada,
intending to labour among the Roman Catholics and the Sioux.
The former purpose alone met with encouraging success; the mis-
sion to the Sioux was obliged, after much suffering, to be resigned
to another society. The institution was formed, and the society
confined itself to receiving donations to support other missions,
whilst it still encouraged those young men who presented them-
selves as desirous of devoting their lives to the work of evangelis-
ing the heathen. It receives, annually, the sum of about 12,000
francs.
PRESENT STATE OF EVANGELICAL RELIGION.
557
French Switzerland has, besides, furnished the missionary work.
with some labourers who are now actively engaged, and whose
efforts the Lord has been pleased to accompany with his blessing.
The missionary Gobat, the present Bishop of Jerusalem, is a
native of Crémines, near Grandval (Bernese Jura); the missionary
La Croix, of Lignières, in the canton of Neufchâtel; the mission-
ary Wenger, at Calcutta, is also from Switzerland; not to mention
others, whose names are less known, or some females (such as
Mrs Thompson, formerly Madlle Coombe, and Mrs Bradbury,
formerly Madlle Margot), in whom the Ladies' Committee, formed
at Geneva for Female Education in the East, take great interest.
A considerable number of pastors, Christian teachers, and colpor-
teurs, leave Switzerland, in order to labour in different parts of
the world, among nominally Christian populations.
III. Jews.
The number of Jews settled in Switzerland is, according to the
census of 1851, 3146; of whom, 480 are in the canton of Berne
(Germans and French, but the proportion we cannot determine),
388 in the Canton de Vaud, 231 in the canton of Neufchâtel, 170
at Geneva. They have a synagogue at Caronge (Geneva), and at
Avenche (Vaud). An interest in their favour has chiefly been
awakened by the Society of the Friends of Israel, at Bâle, which
has founded an establishment for the reception of proselytes.
Hitherto, little has been effected in French Switzerland for the
conversion of the Jews; however, at Neufchâtel, Geneva, &c.,
they have begun to visit them, and distribute among them tracts,
pamphlets, and New Testaments; but nothing settled has yet
been undertaken.
OBSTACLES AND FACILITIES.
The principal obstacles which the kingdom of God meets with
in our country, have been pointed out by the two brethren whose
reports have preceded ours. It is a melancholy truth, that there
does prevail, amid our Protestant population, a great degree of
indifference, painfully contrasting with the abundant means of
grace that are vouchsafed to us; a great love of pleasure, and of
the enjoyments of sense, bringing in their train the profanation.
of the Lord's Day, on which are held, since the late political
convulsions, public festivals, elections, and amusements of all
kinds. The authorities wish to divert the people, and Sunday
558
SWITZERLAND.
is the day they choose for the purpose. The evil is becoming
more and more serious, and public morals feel its fatal influence.
Hitherto, little has been done to combat it, from the difficulty of
our position. The Vaudois Society for the Observance of the Lord's
Day, established at Vevey in July 1834, had, at first, a great
many friends and members in every part of the canton, as well as
in the canton of Neufchâtel and Bernese Jura. It published more
than 10,000 copies of various tracts and addresses, as well as some
more considerable works, such as Bible Questions, intended for
monitors of Sunday-schools. It has excited an interest in these
schools, and its labour has certainly not been in vain. But, at the
outset, it was attacked as being contrary to evangelical liberty,
which arrested its progress; and the events of 1845 and the fol-
lowing years paralysed its activity. The committee hopes, never-
theless, to be soon able to resume its interrupted labours. Two
Vaudois, the one a vine-dresser, the other a sempstress, obtained
the two prizes adjudged by the Committee of the Toulouse Religi- .
ous Book Society, in the competition opened by the generosity of a
friend justly entitled to our gratitude and affection. We have al-
ready seen that, at Geneva, the consistory of the Company of Pastors
have been making for some time efforts, by means of publications
and conferences, to restore some respect for the Sabbath. This
question was debated in the conference of the Swiss Pastoral So-
ciety, convened at Liestal (Bâle-Campagne), on the 6th and 7th
of the present month. We may hope that good will result from
discussions on this point.
The facilities for acting that we possess are great, even where
we find the greatest obstacles. Christian zeal can triumph over
everything; but this zeal is still very feeble amongst us. Perhaps
we are, generally speaking, too accustomed to act by means of
societies, and individual activity seems to have been crippled in
consequence. We, therefore, do little, if we take into account the
means of doing which we have at our disposal. Humbling as this
confession is, it is our duty to make it, asking the Lord, at the
same time, to quicken us. A great task is now intrusted to us,
and we must not hide from ourselves that the facilities for accom-
plishing it may at any moment be withdrawn from us. We have
been taught this by recent experience, and it behoves us not to
forget it.
Religious liberty has not yet entered into the customs and
legislation of Switzerland, as might have been expected in a
PRESENT STATE OF EVANGELICAL RELIGION.
559
country which has been foremost in the track of democracy. We
may aver, that it is recognised only at Geneva, where civil mar-
riages have long been permitted, and where the exercise of civil
rights is no longer coupled with a forced religious profession. But
what would become of this liberty, if, for example, the Roman
Catholics obtained a majority in the council of the country? At
Neufchâtel, the new Government presented itself as favourable to
religious liberty at the time of the revolution, in order to secure
the support of the Dissenters; and an important step has been
made, in not requiring baptism and admission to the Lord's Supper
in the National Church as a qualification for performing the duties
of a citizen. But the new ecclesiastical law sets forth, in the
74th article, that the Council of State may prohibit strangers
to the canton from preaching, and civil marriages are not yet
acknowledged. They are recognised in the Canton de Vaud since
1834, but a system of religious persecution was restored in 1845.
A decree, dated June 7, 1849, again interdicts, until fresh orders,
religious meetings not guaranteed by the constitution, or not recognised
by law; and the law on public instruction determines that no one
can be a member of school commissions, or obtain a place as
master, without being a member of the National Church. The
federal constitution of 1848 likewise grants the free exercise of
worship only to recognised Christian confessions (art. 42); so that
Dissenters might be prohibited throughout the whole extent of the
confederation from the exercise of worship, under the pretence of
maintaining public order. Besides, although this same constitu-
tion guarantees to all Swiss belonging to a Christian Church the
right of settling in any part of the Swiss territory, a permit of
abode has just been withdrawn from an evangelical schoolmaster
residing at Martigny, in Valais, who has hitherto appealed in vain
to the federal authority. The present state of things, therefore,
leaves much to be desired in respect to religious liberty; though
we acknowledge with satisfaction, that the cause is making pro-
gress daily. A visible change has taken place in the minds of
many, especially in the Canton de Vaud, the only quarter in which
a retrograde movement in this matter had been made. The Free
Church can now assemble anywhere without molestation, for which
we bless God.
We also desire to offer our thanks to our brethren of various
countries, and particularly to the members of the Evangelical
Alliance, who have often sustained us with their prayers and
560
SWITZERLAND.
❤
sympathy, with true Christian affection. It is right they should
know that their fraternal interposition has not only served to com-
fort us in our trials, but doubtless also to promote the cause of
religious liberty, which requires publicity. The prizes offered by
Mr Haldimand, for the best account of the attacks made upon
religious liberty in the Canton de Vaud, have also contributed much
to enlighten public opinion as to the state of our affairs. We
would refer those who take an interest in these things, to the
report published by Mr Aug. Colomb, now pastor at Florence, of
the thirty memorials which were sent in. It will give a better
idea than anything else of the antagonistic tendencies in our
country.
We cannot terminate our report without expressing our grati-
tude to the British and Foreign Bible Society, and to the Religious
Tract Society of London, who have shewn an unfailing interest in
the progress of the kingdom of God in our land. Of all our
societies, that which maintains the most direct intercourse with
Christians of Great Britain, by means of the Foreign Aid and
Continental Societies, is the Evangelical Society of Geneva, whose
labours are, in every respect, well worthy of regard. It has no
need of our recommendation to your notice. By the mercy of
God, our different societies, institutions, and churches, are able to
support themselves, by making those sacrifices which the serious
and blessed times in which we live demand from Christians. What
we ask of you, then, above all, is the communion of your prayers,
and the continuance of that affectionate sympathy with which you
have so powerfully consoled and sustained us.
[To the preceding valuable memoir by Professor Baup, I am happy in being
able to subjoin the following elaborate table of ecclesiastical statistics, which
has also been prepared by him.-EDITOR.]
PRESENT STATE OF EVANGELICAL RELIGION.
561
POPULATION OF SWITZERLAND IN A RELIGIOUS POINT OF VIEW.
Census of 1850, 2,392,740.
From 1803 to 1811, 1,435,000. In 1837 and 1838, 2,190,258.
CANTONS.
TOTAL POPULA-
TION IN 1850.
Catholics.
Reformed.
Catholics.
Reformed.
Catholics.
Reformed.
Jews.
Zurich,
900
174,100
1,000
230,576
6,690
243,928
SO
Berne,
450
182,500
53,000
354,913
54,044
403,769
480
250,678
458,225
Lucerne,
102,972
80
124,000
521
131,280
1,563
132,846
Uri,
11,121
13,519
14,493
12
14,505
Schwytz,
40,000
6
40,650
44,013
155
44,168
Unterwald, Haut,
11,300
13,783
16
13,799
22,571
Bas,
11,294
11,327
12
11,339
"}
Glaris,
3,000
16,000
4,000
25,348
3,932
26,281
30,213
Zug,
13,000
15,655
17,336
125
17,469
Fribourg,
60,013
6,190
82,145
9,000
87,753
12,133
5
99,890
Soleure,
42,924
3,403
57,196
6,000
61,556
8,097
21
69,674
Bale, Ville,
•
2,746
37,486
6,000
59.424
$ 5,508
24,083
107
29,698
Campagne,
9,052
38,818
15
47,885
Schafhouse,
262
24,824
300
30,825
1,411
33,880
9
35,300
Appenzell, R. Ext.
38,351
41,080
875
42,746
43,621
R. Inter.
10,211
10,350
11,230
42
11,272
St Gall,
81,309
48,957
100,000
58,855
105,370
64,192
63
169,625
Grisons,
Argovie,
Thurgovie,
Tessin,
26,700
41,700
32,455
52,051
38,039
51,855
1
89,895
61,600
70,149
88,500
94,255
91,096
107,194
1,562
199,852
17,032
60,059
19,998
62,126
21,921
66,984
3
88,908
89,000
113,923
(?)
117,707
50
2
117,759
Vaud,
Valais,
Neufchâtel,
Genève,
2,000
143,000
3,400
180,182
6,962
· 192,225
388
199,575
75,798
300
$1,128
430
1
83,812
2,400
56,216
5,570
64,952
231
70,758
22,000
36,666
29,764
34,212
170
64.146
587,834
846,805
888,860
1,300,036
971,820
1,417,474
3,146
Proportion,
41 in 100
59 in 100
40,% in 100
59% in 100
40% in 100
59,4% in 100
' in 100

2 N
562
SWITZERLAND.
In every 1000 persons 593 would be Reformed, 406 Catholic, and one a Jew; three
Reformed to two Catholics. The proportion borne by the Reformed to the Catholic popu-
lation remains much as it was, notwithstanding the accession of the Valais, Neufchâtel,
and Geneva, in 1815, and the various degrees in which the population of the different
cantons has increased. The Catholic population has decreased, and the Reformed increased,
in the cantons of Berne, Glaris, St Gall, and Argovie; while, on the contrary, the Reformed
has decreased, and the Catholic increased, in the Grisons, Thurgovie, the city and canton
of Bâle, Neufchâtel, and Geneva, especially in the latter canton.
DIMINUTION OF ROMAN CATHOLICS, AND INCREASE OF THE
REFORMED.
Berne, in 1837-38, 13 per cent. Catholics, in 1850, 11 per cent of the population.
.
87
Reformers,
Catholics,
88,72%
Glaris,
in 1803-11, 13§
13
"
""
""
863
Reformers,
87
"
"
"
""
St Gall,
62,4
Catholics,
626
"
""
371%
Reformers,
3785
Argovie,
46,8%
Catholics,
46
دو
""
53f
Reformers,
54
DIMINUTION OF THE REFORMED, AND INCREASE OF ROMAN
CATHOLICS.
Grisons, in 1803-11, 61 per cent. Reformers, in 1850, 57,% per cent of the population.
•
""
Thurgovie,
39
77,1%
Catholics,
Reformers,
42,
ذر
757%
""
>>
2210
Catholics,
2413
""
"
Bâle,
90,8
Reformers,
81
""
")
,,
9,5
Catholics,
2)
188
"
""
Neufchâtel, in 1837-38, 9516
Reformers,
92
"
46
Catholics,
8
"
"
Genève,
623
ر,
373
Reformers,
Catholics,
533
"
"
463
>>
"
At Geneva, from 1837-38 to 1850, a period of about eleven years, the Roman Catholic
population increased, about 30 annually; but the Reformed scarcely it, being less
than do.
100
The Roman Catholic population tripled itself in twenty-five years.
The German language is spoken by 15 of the entire population,
The French
The Italian
The Romande
"
站
​>>
"
about g'o
·
>>
1,670,000
474,000
•
133,500
45,000
PIEDMONT,
A FEW WORDS ON THE CHURCH OF THE
WALDENSES IN THE PIEDMONTESE VALLEYS.
BY THE REV. J. R. REVEL.
PIEDMONT.
ON THE CHURCH OF THE WALDENSES IN
THE PIEDMONTESE VALLEYS.
BY THE REV. J. R. REVEL,
MODERATOR OF THE VAUDOIS CHURCH.
If the humble Church which I have the happiness to represent
dare make its feeble voice be heard in the midst of you, dearly
beloved brethren, I must first of all implore your indulgence for it.
That Church was born, it lived, it suffered, and its ruins still
remain, amongst the rocks whence flow those waters which fertilise
a large and beautiful part of Italy; and yet it is but yesterday
that Italy rejected it. Not many years ago, a great prince-
one who will always hold a high place in noble and generous
Italian minds-allowed it to be proclaimed in his name, that the
Church of the Waldenses was a thorn in the heart of his domi-
nions. This same monarch took care, it is true, to give a very
interesting commentary on these words, in the preamble of the
edict of the 17th February 1848, for the emancipation of the Wal-
denses, when he declared that the good conduct and the virtues
of this portion of his subjects rendered them worthy of such a
favour.
This unnatural position, which has lasted several centuries, has
obliged the Church in the Piedmontese valleys to contract very
precious relationships, and to adopt both the French language and
appearance. Although it speaks French, yet it is as the Italian
Evangelical Church that it comes before you to-day, to tell you of
its existence, of what it is, and what it wishes to do.
I feel the necessity to be brief, and shall therefore not abuse
your time and your patience; allow me, however, to make one
more preliminary observation.
566
PIEDMONT.
The Evangelical Piedmontese Church has not officially enrolled
herself as a member of the Evangelical Alliance, but she felt her-
self to be such; and she is happy to proclaim in this assembly,
that you have considered her as naturally and by right an integral
part of that beautiful association which has been formed for the
advancement of the kingdom of our Saviour.
Perhaps you thought that you could not refuse a place to the
elder sister of the evangelical churches. You certainly remem-
bered and rejoiced in the fact that she still holds in full force the
Confession of Faith of 1665, not only in form but in spirit; since,
when the Synod met on the 26th, 27th, and 28th of this last May,
that assembly declared, in its 45th article, that "considering the
attacks recently directed against the Divine authority of the Holy
Scriptures, and wishing to shew to all the aversion of the Church
of the Waldenses to such doctrines, as being subversive of true
faith and true piety, and to declare her firm intention to remain,
on this point as well as on every other, firm in the faith of the
prophets, the apostles, and her own martyrs, she puts forward, in
a special and solemn manner, the 2d, 3d, and 4th paragraphs of
the Confession of Faith of her Church."
For myself, I feel the necessity of insisting at this time on
another title which she has to be a natural member of the Evan-
gelical Alliance; this title is, that, three hundred years ago, she
was the promoter of a similar union.
I would beg you to carry your thoughts three hundred years
back, and what do you see? A holy Evangelical Alliance; at its
head you may see crowned heads, eminent statesmen, and great
doctors of the Church. Who have been the cause of it? Some
small companies of shepherds in the High Alps, and in the re-
tired valleys of Piedmont. These peaceable flocks only demanded
of the country, and of those who governed it, the privilege of
being able to feed in the green pastures and near the still waters
of the pure Word of God. The wild beasts threw themselves
upon them, tore, dispersed, and wished to annihilate them. Their
plaintive cries are heard, and an Evangelical Alliance is formed;
its centre is here in London, and it displays most extraordinary
activity; it calms the fury of their enemies, saves the remnant of
Israel in the Alps, and heals the wounds of the daughter of Zion
with the sweet and refreshing balm of charity; so that, towards
1697, between 7000 and 8000 Waldenses were able to gather
together in the three valleys of Lucerne, Perouse, and St Martin,
THE CHURCH OF THE WALDENSES.
567
between the torrents of Pélis and of Cluson, which were assigned
to them as impassable barriers.
From a statistical statement, made shortly before the emancipa-
tion of 1848, it appears that 21,378 Vaudois and 4462 Roman
Catholics lived within these limits. It was also remarked, at that
period, that 1080 Vaudois had been obliged to expatriate themselves
for a time, and go to get a livelihood in France and in Switzerland
for themselves and their families. Since the edict of February
1848, that expatriation has much diminished, and many Vaudois,
who lived in foreign countries, have returned to their native land,
to the great profit of industry, commerce, and agriculture, and
especially, I trust, to the advancement of the kingdom of God.
All this may prove, some one may say, that there are still some
Vaudois in those valleys, but not that there is a true and faithful
body of Christians. This is, however, what the Christian wishes
to know, nor will you accept as a sufficient proof the fact that I
have the honour of addressing you at this moment in its name,
and sent by that Church. As, according to the Word of God, one
may know a tree by its fruit, it appears to me that every church,
animated by the Spirit of Christ, may produce the following:
1st, the work of edification; 2d, of relieving the sick and needy;
3dly, of instruction; 4thly, of evangelisation or extension. You
will allow me to tell you a few words upon those four points.
1st, As to our flocks, we may say that they have a great respect
for the Word of God, for its ministers, and for the Sabbath.
The actual number of ministers is twenty-nine; three of these
are above eighty years of age, and can no longer exercise their
functions; six are employed in the College of La Tour as profes-
sors; sixteen are at the head of our flock; four are employed as
evangelists. A very strong proof that this is a body of ministers
faithful to the truths of the gospel of Christ is this:-Last year,
four young candidates presented themselves for consecration; one
of them, after close and severe examination, was rejected, because
he was not sufficiently sound upon the nature of our adorable
Saviour, upon the truth and authority of the Scriptures, and upon
the Sacrament.
2d, The relief for the sick and the poor. We may say that we
have three hospitals-two in the valleys and one at Gerin. We
have two deaconesses from Echallens, who exert a very salutary
influence upon the sick. Our funds for assisting the poor are
small, but sufficient to prevent mendicity.
568
PIEDMONT.
3d, Instruction. We have, in all our valleys, 164 primary
schools; 137 are only opened for three or five months, during the
winter; fifteen regular parish schools, which last ten months; six
girls' schools, and two infant schools. Then, the college :— —before
the year 1831, we had but one master in it who taught Latin and
Greek; now we have eight professors and eighty-four scholars,
distributed in nine classes. The salary of three of the professors
is not certain; hitherto, Christian friends have come to our help.
The royal inspector of schools has generally given a very favour-
able report of the manner of teaching in the college, and in the
schools in general. For the last two years, Government has
granted 2500 francs for our public instruction.
4th, Evangelisation. Since 1848, an evangelical service has
been allowed in Turin. In 1849, the brethren of that town desired
to unite themselves to the Vaudois, and to be recognised as the
sixteenth Waldensian parish. In 1849, four of our ecclesiastics.
went to Florence to perfect themselves in the Italian language;
one of them began to preach in Italian, in the Prussian chapel,
at the request of some Protestants of that town, who are better
acquainted with the Italian than the French language. In less
than a year after their return to the valleys, we received a deputa-
tion from Florence, asking us to send back one preacher of the
Word of God; one was sent, and it was soon settled with the
Swiss consistory that a regular Italian service should take place
once a fortnight in their chapel. That preaching was much appre-
ciated; the chapel was often crowded to excess. By and by, one
teacher of the Word of God was not thought sufficient-a second
was sent. Very soon after that, an order came that the Italian
service was to cease altogether; and a few days later, one of those
teachers who had been invited by some friends to come and explain
to them the Word of God, was seized .by the police, thrown into
prison, and then conducted to the frontier by gendarmes, like a
malefactor. The other preacher also had notice to leave within
three days; the only offence was, that his colleague was lodging
with him.
We have now established a regular service in Italian at Turin;
it is very much blessed, and we hope soon to have a little congre-
gation of Italian Christians, and for that we shall want a temple.
We have obtained leave of Government to have one; the ground
has been bought by two generous friends; and if the Lord approves
+
THE CHURCH OF THE WALDENSES.
569
the work, He will raise up many such friends, that the work may
be carried on.
The town of Pignerol, which unites, as it were, the two valleys
of St Martin and Lucerne, had long felt the want of having a
regular service; last year, permission was given to have one,
although there are not many Protestants in that town; the place
of worship is generally very
full.
Let me conclude by saying, that at our last synod, in the month
of May, after having stated the facts which I have just named, the
assembly rose up spontaneously to give thanks to the Lord for all
the mercies He had vouchsafed to their Church during so many
centuries, and particularly during the last years; to render heart-
felt thanks to Him for having preserved and multiplied to them
so many friends in England, Scotland, Ireland, Holland, Germany,
Switzerland, France, and America, and also in Italy.
ALGERIA.
THE RELIGIOUS CONDITION OF ALGERIA.
BY THE REV. WILLIAM MONOD.
!
}
ALGERIA.
THE RELIGIOUS CONDITION OF ALGERIA.
BY THE REV. WILLIAM MONOD.
BEFORE submitting the following statement, I raise my heart in
prayer to my God and your God-to our common Saviour, with a
deep sentiment of gratitude towards Him who permits me to be
present at these meetings of Christian love; and cherishing the
same sentiment towards those brethren whose love has called me
here.
The field of labour which God's grace has assigned me in
Algeria, is equal to two-thirds of France, and contains a popula-
tion of 3,000,000. Of these, 125,000 are Europeans, 40,000
Jews, and the rest Mohammedans.
Some details upon each of these religious classes will serve to
shew the importance of this field of labour.
The European population is composed of men from every
country of Europe; but more particularly of French and Spaniards.
There are 40,000 Spaniards in French Africa. It results from this,
that a work of evangelisation, undertaken in this country, might
spread its beneficial influence over all Europe, and especially in
France and Spain. Although the gospel cannot penetrate into the
kingdom of Spain direct, it may yet reach her through the
medium of Algeria. The gospel appears more likely to be dis-
seminated among the Mohammedans through the French popula-
tion, than by any other means. I think Algeria contains about
6000 Protestants. They are spread over all the cultivated parts
of the country-a circumstance which may be favourable to the
gospel; for wherever Protestants are to be found, we have by law
a right to preach our faith, and, in doing so, a right to legal
protection.
The Jews, though not so numerous as the Mohammedans in
}
574
ALGERIA.
Algeria, fill an important position. A large part of the commerce
of the land is in their hands, and they have mercantile relations
with the Jewish colonies spread in the oasis of the desert of
Sahara. One of our missionaries (Dr Philip, sent to us by our
Scotch brethren) heard a Jewish merchant say, that he had found
a colony of sixteen Jewish families in the Desert, forty days'
journey in the interior. They had formed several synagogues,
and possess a hundred manuscripts of the Mosaic law. Unfor-
tunately, the majority of the native Jews in Algeria are deplorably
ignorant.
But, of all the inhabitants of Algeria, the Mohammedans call for
our deepest commiseration. They are too often represented as
incapable of receiving the gospel. Doubtless, unrenewed nature
with them, as with all of us, is incapable of believing the gospel,
until the Holy Spirit open our hearts to the love of Christ, our
only Saviour. But the Lord has already proved, by English
missionaries in India, and American missionaries in Turkey, that
the Mohammedans may become Christians. Allow me to point
out some little incidents among the Mohammedans in Algeria,
which will not fail, I think, to interest the Christian, and forward
the introduction and progress of the gospel.
1. A large number of Algerian Mohammedans are Negroes, who
mix idolatry with Mohammedanism. Their extreme misery may
conduce to their receiving the consolations of the gospel, as,
through Divine grace, many others have already done. Won to
Christ, they might carry his name to the wilds of Africa, for
many of them come from Tombouctou. Let us remember that the
French Government has freed them; they have not, then, the
same causes of hostility against us as have the Moors and Arabs.
2. Although the Moors and Arabs have many prejudices against
the Christians, yet it is wrong to suppose they can only be con-
quered by force. Gentleness and justice are the most powerful
means, in the opinion of old, experienced French officers, stationed
in Africa. One of the most distinguished and intellectual of these
said to me, a short time ago—" It is only by the use of peaceable
measures, good government, and strict justice, that we have made
a permanent conquest of the Arabs." In support of this assertion,
he told me several facts. I shall name but one:-In the pro-
vince of Algeria may be found the tribe of ferocious Hadjoutes,
who can arm fifteen hundred cavalry. Vanquished by the French,
they constantly revolted, until their tribe was almost exter-
RELIGIOUS CONDITION.
575
minated: but, though almost exterminated, they struggled still.
Marshal Bugeaud was compassionately affected towards them.
He received their deputation graciously, and offered to restore
their sequestrated territory. From that moment the Hadjoutes
have never taken up arms against the French.
3. I shall say a few words about the Kabyles, against whom
our army lately marched. The Kabyles, inhabitants of the moun-
tains, and considered as of more ancient date than the Bedouins or
Arabs, are a distinct and noble-minded race. They are good
The con-
agriculturists, fond of commerce, and industrious.
struction of their towns and villages might, at times, be mistaken
for European. They are free from oriental servility, and treat
with their conquerors as with equals. Their high sense of honour
in commercial transactions is often striking. During the Kabyle
war, the enemy came down unawares upon some French mer-
chants, who took refuge in the little town of Callo, upon the
coast, leaving their luggage and goods behind them, all paid for
before; everything was scrupulously brought to them at Philippe-
ville, where they resided. Another instance : One of the
Kabyles, who has large transactions in oil with the Europeans at
the port of Bougie, had received prepayment for a cargo of this
merchandise. He did not arrive at the time appointed, and some
persons began to fear he had cheated his creditors; at length he
appeared, bending beneath the weight of his burden; he laid it
down, and throwing himself on the ground, exclaimed, "Now I
can die happy." The Kabyles, like the Arabs, entertain a great
respect for ministers of the gospel and for physicians. May not
these, and many other similar traits which I could enumerate,
encourage the hope that the Kabyles will receive and listen to
those who speak to them in love of the surpassing love of Christ?
I ought not to omit remarking, that recent observations seem to
prove that the Kabyles are, at least in part, descended from the
Vandals; blue eyes and fair hair-distinguishing marks of that
people are found amongst them; and a more remarkable fact is,
that their dialect contains many German words.
4. I have heard it said, more than once, in Algeria, that the
Mohammedans, who closely observe the Christians, see a great
difference between the Protestants and Romanists. They despise
the Romish idolatry, but respect the simplicity of our worship.
When the bishops came from France, they consecrated a chapel,
built upon the ruins of the ancient hippone, to place a bone in it
576
ALGERIA.
which the Pope had given to the French as having belonged to
St Augustin. Numerous Mussulmans attended the ceremony; the
bishops were delighted, and thought the Mussulmans admired them.
But a French general was malicious enough to say to the Abbé
Sudect, who was there, "Shall I ask the interpreter what those
people say?" Certainly." They say," replied the inter-
preter, "that it is doubtless the carnival, or else the French are
mad."
66
(6
66
I was at Oran, in 1850, at the time of the processions of the
Fête Dieu. An Arab inquired what those ceremonies signified.
They answered him, "It is the Fête Dieu." No," replied
he; "God mocks such things." Evidently, Romanism cannot
destroy Mohammedanism, for Mohammedanism is the child of
Romanism; and the corruption of paganism has imparted power
to Mohammed to carry on his work of darkness. It is to the Pro-
testant Church-I mean, the faithful and living part of that
Church-that the Saviour has intrusted the task of overthrowing
Mohammed, and re-establishing in its purity, and manifesting in
its glory, the work of Christ.
I have endeavoured to give an idea of the field of evangelisation
which lies open in Algeria. I shall now say a few words upon
what has been done, and upon what is doing, and still ought to be
done.
Before a legalised Protestant church was opened in Algeria,
several of Christ's servants had carried the message of mercy
thither. I speak of M. Ewald (a missionary among the Jews,
who had the honour of being banished on account of his zeal in
preaching Christ crucified), M. Napoleon Roussel, and M. Hoff-
man, who have also both left in Africa blessed effects of their
sojourn. M. Hoffman laboured there for a considerable time.
In 1839, the French Government officially established the Pro-
testant form of worship in Algiers. Since then, a fine church has
been built in that town; Protestant worship has been instituted
in five other towns in Algeria; and Government has opened seven
other doors for pastoral labours, some of which are unfortunately
still vacant. The faithful Pastor Dürr, now my colleague at
Algiers, has laboured alone, for many years, in evangelising the
Protestants of Algeria, preaching from town to town, and distribut-
ing the Word of God and religious tracts (sent from France,
Germany, and the United States) to Papists and Protestants alike.
He has even sent to the Arabs the precious translation of the
RELIGIOUS CONDITION.
577
A
Scriptures published by the British and Foreign Bible Society.
For many years, the two provinces of Oran and Constantina have
not had a single preacher of that truth which alone can save souls.
We sigh over the neglect of those opportunities for introducing
the gospel.
The Lord has begun to answer our sighs, and the prayers which
many Christians in Africa have offered with us. Two mission-
aries arrived, some time ago, to preach the gospel to the Jews;
one is M. Marcheimer, sent to Oran by the Church of England;
the other is Dr Philip, stationed at Algiers, and sent by our Scotch
brethren. M. Marcheimer has laboured successfully in spreading
the Scriptures among the Jews of Oran, and has had many inte-
resting conversations with them. Thanks to the English vice-
consul, Mr Bell, he has been protected in his exertions by the
French authorities. I know more of the labours of Dr Philip,
which extend to Protestants as well as Jews, for he preaches regu-
larly in our church at Algiers, or in the Protestant assemblies in
the environs. We bless the Lord for having sent us this devoted
missionary-at once a missionary and a physician-who, having
already acquired some knowledge of Arabic, can speak the
truth to those who know no other language. The Evangelical
Society of Geneva have obtained a missionary, M. Curie, for the
province of Oran, maintained at the expense of an American
brother; he is now there, in the midst of the ravages of the
cholera. I have closely observed M. Curie's work, and have
received most encouraging reports. A village peopled by Parisian
colonists have offered him a theatre to preach in, in the absence.
of better accommodation. Protestants and Papists have come to
hear him, some from fifteen and eighteen miles' distance. A
revival has taken place in that village. At Пlemcan, near the
frontier of Marac, M. Curie preached in a mosque placed at his
disposal by a French general, and where Arabs have united with
Protestants and Papists in attending worship.
Amongst many ministerial visits, for which the Christians in
Africa have to thank God, is that of the venerable Mr Lowndes.
The British and Foreign Bible Society, who sent him to us, is
deservedly dear to all Christians, and its efforts assist us materially
in our work. Mr Lowndes has preached in English at Algiers,
and rendered public thanks to God, in our church, that the gospel
is preached again in Africa. I, too, rejoice with him; but would
that I could persuade Christians at large, that what has been done,
20
578
ALGERIA.
and is done, in behalf of the gospel in Algeria, is nothing to what
ought to and might be done. There are towns where the gospel
would be joyfully received, and where there is no one to preach it.
Last spring, Mr Lowndes and Dr Philip visited the town of
Médiah together, sixty miles in the interior. There they met
several Protestants, and particularly a pious English lady, who
was delighted to receive them; they had also important conferences
in the synagogues. As far as I know, this was the first time Protest-
ant ministers had visited Médiah. About the same time I visited,
for the first time, the interesting town of Mostaganim, in the
province of Oran-the blood-stained country of Abd-el-Kader. A
few moments sufficed to collect, in an old Popish church, a congre-
gation of several hundreds, consisting of Protestants, Papists, and
Jews, and even one or two Mohammedans. They declared to me,
in a supplicating manner, their strong desire to have a pastor and
regular preaching. I expounded the Scriptures, on four evenings,
to an eager audience; after which, I was obliged to return to my
post. Since then, Mostaganim has had no Christian ministration.
There are many such towns to which I have been called, since my
arrival in Algiers, without being able to comply with their request.
The Mohammedans have not a single missionary labouring among
them in all Algeria, for I do not consider as such the efforts of some
Romish priests to baptize them. If it is not yet possible to send
missionaries to these Arab tribes in Kabyle, nothing, I should
think, ought to prevent the inhabitants of those towns occupied
conjointly by the French and the natives, from speaking of the
glad tidings to the Mohammedans; when the propitious moment
arrives, our Protestant churches will be ready for preaching in
Arabic. The interest of France requires that Christianity should
penetrate among the Mohammedans, for through it alone her power
will be firmly established in Africa.
I conclude with one reflection. During twelve centuries,
northern Africa has been closed to the gospel. Countries, where
the cross of Christ has once shone, have been re-plunged in
darkness because of the sins of those who called themselves Christ-
ians, and the corruption of their Christianity. God has now opened
that door, so long closed. He has rekindled the torch of truth,
where it was extinguished. Shall we leave it to expire once
more? Do we not understand the call addressed by the Lord to
Christians of all nations? The conquest of Africa--whatever may
have been the cause or the motive-in suppresing the piracy of
RELIGIOUS CONDITION.
579
Barbary, has been a deliverance to all Europe, and France has
dearly paid for her own conquest. But this conquest must become
a blessing to the people whom it has pleased God to subjugate to
France. When He subjugates a pagan people to a Christian
nation, it is not to flatter vain military pride; it is, above all, to
set those people free through the gospel; it is that so many
perishing souls may be led to Christ. Up to this time, the con-
quest of Algeria has caused the Mohammedans little beside tears
and blood. Christians of every nation, let us unite to repair their
ills, and exhibit to them the love of Christ shed abroad in our
hearts, by preaching Him who alone can put an end to their
infinite misery! I recommend them to your prayers, to your faith,
and to your Christian love. Amen.
UNITED STATES OF AMERICA.
PROGRESS AND PROSPECTS OF CHRISTIANITY
IN THE UNITED STATES OF AMERICA.
BY R. BAIRD, D.D.
i
UNITED STATES OF AMERICA.
PROGRESS AND PROSPECTS OF CHRISTIANITY
IN THE UNITED STATES OF AMERICA.
BY R. BAIRD, D.D.
THE EARLY COLONISATION OF THE COUNTRY.
I. THE SOUTH.
A PART of the Atlantic coast of the continent of North America
was discovered by the Cabots, John and Sebastian, father and son
(the former a native of Venice, the latter of England), who reached
it on the 24th of June 1497. By this event a very large and
important part of the coast of that continent was secured to a
country which, within less than half a century, was to begin to
throw off the chains of Rome, and to become, in due time, the
most powerful of all Protestant kingdoms. It was in this manner
that He who "hath made of one blood all nations of men for to
dwell on all the face of the earth, and hath determined the times
before appointed, and the bounds of their habitation," had resolved
to prepare a place to which, in ages then drawing near, those who
should be persecuted for Christ's sake might flee and find pro-
tection, and thus to form a great Protestant nation. And yet how
near, if we may so speak, was this great plan to be defeated!
Had De Soto, when he sailed from Cuba, a year or two earlier,
turned his prow to the east of the peninsula of Florida, instead of
the west, he would have discovered the Atlantic coast of what is
now the United States, and that great country might have had a
Spanish instead of an Anglo-Saxon—a Roman Catholic, instead
of a Protestant, population. It is said that a very trifling circum-
stance decided him. But all was ordered by that Being who
584
UNITED STATES OF AMERICA.
knows how to make the most insignificant as well as the greatest
occurrences subserve His glorious purposes.
The first successful attempt made by the English to plant
colonies within the limits of what is now called The United States
of North America, was made at Jamestown, on the James River,
in the present State of Virginia, on the 13th day of May, in the
year 1607. This colony was composed of friends of the Stuarts,
the then reigning dynasty of England; and, as to the religious
faith and ecclesiastical order, it was Protestant and Episcopal.
The Church that was planted in it, and for a long time the only
one tolerated, was an offshoot of the Established Church of Eng-
land, and for one hundred and sixty-eight years was under the
jurisdiction of the Bishops of London. In fact, this state of things
lasted a hundred and seventy-eight years, or from 1607 till 1785,
ten years after the declaration of independence, when the Episcopal
Church in America for the first time had bishops of its own.
The colony of Virginia became in a sense the mother colony of
all the southern portion of the country; for Maryland, which was
at the beginning and for a few years a Roman Catholic colony,
soon fell very much under its influence, and Episcopacy became
there the dominant, though not to an equal degree the exclusive,
Protestant form of ecclesiastical doctrine and polity. In process
of time, the colonies of North and South Carolina were formed;
in which also Episcopacy, and a population similar in character to
that of Virginia, became prevalent. And finally, the colony of
Georgia was planted, which formed the fifth and last of the ori-
ginal Southern colonies, about one hundred and fifteen years after
the planting of Virginia. Although Georgia least of all possessed
in earliest years a southern character, and never was to the same
extent under Episcopal influence, yet it received a southern type
in the lapse of time from the operation of the same causes, one of
which was the immigration of planters from the other and older
southern colonies.
Such was the original colonisation of the southern portion of the
United States. Let us now speak of
II. THE NORTH.
In the year 1620, a part of the Rev. W. Robinson's church
emigrated from Holland, and founded New Plymouth, in Massa-
chusetts so called from Plymouth, in England, where they
PROGRESS AND PROSPECTS OF CHRISTIANITY.
585
stopped a while on their way to the New World-which was the
first colony planted in New England, the north-eastern portion of
the United States. This colony was composed of those who
have been, by emphasis, called the PILGRIMS. They were Independ-
ents in religious polity.
Eight years later, a larger colony was planted on the opposite.
side of the Massachusetts Bay; and two years later still, a far larger
one at the head of that bay, both of which were composed of
PURITANS of people who were members of the Established Church
whilst in England, but became Independents, or, as they are called
in America, Congregationalists, almost as soon as they arrived in
the New World.
As Virginia became the mother colony in the south, so did
Massachusetts in the north. Rhode Island, Connecticut, New
Hampshire, Vermont, and Maine, were all in a great degree colo-
nised from her; the two latter were not provided with separate
governments whilst the colonies were under the government of
England. There were thus four original colonies in the north,
and five in the south. Widely different were these two families
of colonies. Protestant both, but whilst the one was chiefly
planted by colonists who sympathised with the "Cavaliers," and
the Established Church and monarchy of England, the other con-
sisted of staunch Independents of the political school of the
"Roundheads," were far more jealous of the prerogatives of the
British Crown, and sympathised with the "Commonwealth" in
its day. It would be difficult to conceive of Protestant colonies,
speaking the same language, from the same country, and that a
very small one, that could differ more in character, manner, and
opinions on the subjects of religion, and the nature and extent of
obedience due to the mother country.
III. THE MIDDLE DISTRICT.
Between these northern and southern groups of colonies lay a
broad and important portion of the coast, which is now covered by
the States of New York, Pennsylvania, New Jersey, and Dela-
ware. Holland claimed the whole of this great section of the
country, and had planted an insignificant colony, or rather trading-
port, at the mouth of the Hudson river, where now stands the city
of New York, before the "Pilgrim Fathers" reached New Ply-
mouth. Some thirty years later, a Swedish colony-which had
been projected by the great and good Gustavus Adolphus-was
586
UNITED STATES OF AMERICA.
planted on the banks of the Delaware, in the southern portion of
that middle territory. But England, in the commencement of the
reign of Charles II., took possession of the portion of the country
which Holland had held, and obtained by treaty and cession that
which Sweden had colonised, and so completed her possession of
the entire coast. Out of this increase of territory grew up the four
additional colonies of New York, New Jersey, Delaware, and
Pennsylvania; thus making up the whole THIRTEEN, which
was the number when the memorable struggle of the revolution
commenced, that was destined to create an independent nation,
under a federative and republican form of government. Of the
four middle colonies, Episcopacy prevailed in New York, and
was partially "favoured," at least for a time, in New Jersey and
Delaware, but was never, properly speaking, established by law
in either of them, or in the colony of Pennsylvania, of which
William Penn was the founder.
It will be seen from this brief statement, that the northern and
southern colonies were of English origin-the former exclusively
so, and the latter had at the outset but few settlers that were not
from England, and these few (mostly Irish Roman Catholics)
were in Maryland. The first colonies in the middle section of the
coast were Dutch and Swedes. But English, Scotch, Irish, and
Welsh emigrants entered this part of the country soon after it had
been taken possession of by England, and established themselves
at many different points.
The
The original colonisation of the United States was, in its lowest
or primary stratum, from the British isles, with the exception of a
few thousand Dutch and Swedes. The Swedish element has
disappeared, being absorbed in the Anglo-Saxon race.
Dutch, although far greater, may also be said to have been
absorbed, for it is scarcely to be found anywhere save in the
Dutch names which many families in New York and New Jersey
and elsewhere still wear.
Over this substratum there spread immigrations of greater or
less extent from several countries on the continent of Europe.
First of all there were the Huguenots, who came from France
about the epoch of the revocation of the edict of Nantes, which
occurred in the year 1685. These excellent people settled in
Boston and one or two other places in Massachusetts; in New
York; in Virginia and the Carolinas. To this day several streets
and many families-some of them greatly distinguished-in
PROGRESS AND PROSPECTS OF CHRISTIANITY.
587
Charleston in South Carolina, bear the names of those who, in
France, suffered "the loss of all things for the excellency of the
knowledge of Christ Jesus."
Shortly afterwards, or rather about the same time, German
Protestants began to emigrate to America, first from the Pa-
latinate-whence they were driven by the myrmidons of Louis
XIV., who ruthlessly laid waste their country—and then from
other parts of the glorious land of Luther. The stream of emigra-
tion from Germany to America, with some intermissions, has
continued to flow ever since, and is now become as it were a
mighty river.
In the earlier part of the seventeenth century there came a com-
pany of some two hundred Protestant Poles, under a Count
Sobieski, and settled in New Jersey and New York; and about
the same time six hundred Waldenses, who settled in New York.
There were also emigrants from the descendants of those Bohemian
and Moravian Christians who received the gospel at first from
Constantinople, and for long ages endured persecution from the
hands of Rome.
From ten different countries of Europe did the men come who
either planted or enlarged the colonies in the United States before
the revolution. From most of them, persecution for righteousness'
sake was the primary cause of expatriation. For this reason, and
for the pious and excellent character of very many of them, the
celebrated Cotton Mather, one of the most widely known of the
earlier writers of New England, said, that God seemed to have
sifted the nations of the Old World in order to bring the best of
His wheat to the New. Although there was a great difference
among the colonies which came from the British Isles, as to
religious character-the northern far surpassing the southern, as
will be readily comprehended by all who are acquainted with the
religious history of the two great parties in England from whose
ranks they came-yet it is true there were many excellent men in
all. What is very remarkable-the charters of several of the
southern as well as the northern colonies contained clauses in
relation to the Christianising the "Salvages" (as the Indian
aborigines were called), as being an important expectation and
object of the enterprise. There were some excellent Christians
among the Dutch colonists; probably a greater number relatively
among the Swedes, the Poles, the Waldenses, the Moravians, and
the Bohemians. There was a great deal of piety amongst the first
588
UNITED STATES OF AMERICA.
German immigrants. But there were no emigrants from the
Continent to America who could compare with the simple-hearted
and pious Huguenots, or Protestant exiles from France-driven
from that beautiful country by the dragoons of Louis XIV., and
the priestly cohorts of the pretended successor of the fisherman,
and vicar of Christ. With the exception of the German, all these
colonies were completely absorbed in the English, and almost
every trace of their languages obliterated before the American
Revolution.
Such was the original and such the secondary colonisation of
the country now called the United States, extending over a period
of one hundred and sixty-eight years, from 1607 to 1775. This
was the COLONIAL ERA of the country.
During this long and important period, the infancy and early
youth of the nation, the history of the Churches in America con-
tains many a bright page-setting forth the visitations of the
Spirit, which purified and revived them, and augmented the num-
ber of believers; but many a dark one also, in which those periods
are treated when religion sadly declined. Alas! there were several
such, the causes of which may be stated in few words.
1. The very removal of the colonists to a new and comparatively
unknown world, three thousand miles distant from the civilisation
and other advantages of Europe, and their settlement in a land
which was literally a wilderness, and possessing a climate which
was eminently fatal to the first comers, and indeed to all until
they had undergone a process of acclimation; the anxieties, the
fatigues, the sufferings, the sickness, and sometimes the pressing
want—amounting almost to starvation, in some cases were de-
cidedly unfavourable to religious prosperity.
2. It was not many years till nearly all of these colonies had to
endure severe and dreadful conflicts with the aborigines. I do not
stop to inquire who were to blame for this. In many cases the
fault may be laid at the door of the colonists themselves, for, how-
ever excellent was the character of many of them, it could not be
expected that there would be no bad or imprudent men among
them. On the other hand, it is certain that the savage tribes were
often the aggressors-sometimes, it is believed, at the instigation of
white men, of whom I shall presently speak.
3. They were repeatedly agitated by wars with their French
and Spanish neighbours, especially the former, who during the
greater part of this period possessed the Canadas, and the entire
PROGRESS AND PROSPECTS OF CHRISTIANITY.
589
valley of the Mississippi. These wars were the more dreadful,
because of the Indian auxiliaries whom the French had in great
numbers, through the superior influence and tact of the French
Jesuits, who had missions among many of the more powerful
tribes. Even the foreign wars of the mother country, and in a
portion of the period the three revolutions which that country
underwent, agitated the colonies, and hindered the progress of
religion.
4. The introduction of slavery greatly hindered, and in many
ways, the progress of religion, especially in the southern colonies,
whose climate was more favourable to the health of people from
Africa, and whose productions were such as to render their labour
more profitable than those of the north. In consequence of this,
the number of slaves in the southern colonies soon became incom-
parably greater than in the northern. But slavery was injurious,
to a greater or less degree, in all the colonies-for it existed at the
declaration of independence in all of them, and in divers ways
impeded the triumphs of the gospel.
5. The union of the Church with the State was also a hindrance.
This was more manifestly the case in the north than in the south.
In both it was at first intolerant, and even exclusive. It engen-
dered bitter feuds among the people, and occasioned innumerable
embarrassments to the governments. It laid the foundation in
the north for some of the most dangerous heresies-such as Soci-
nianism and Universalism-which, however, did not receive their
full development till a then future day. The union of the Church
and State in Massachusetts, was of the most extraordinary cha-
racter, with which nothing can be compared but that of the Hebrew
commonwealth. It was a fusion of the two powers or institutions,
the ecclesiastical and the political, rather than a union. In one
form or another, and in a greater or less degree, the Church was
connected with the State in ten out of the thirteen colonies, during
the whole or the latter part of the period under review.
6. And lastly, the difficulty in getting good ministers of the
gospel was a great hindrance. In the northern colonies this was
not much felt; for their wise founders set about the creation of
institutions which would raise up pastors for their churches, as
well as capable administrators of the government. Public schools
were established almost immediately, and Harvard College, now a
university-not only the oldest, but the best endowed in the
United States-was founded only eighteen years after the landing
590
UNITED STATES OF AMERICA.
of the Pilgrims on Plymouth Rock. But the Episcopal churches
in the south, and indeed in all parts, had to obtain their pastors
from England; or if they trained up young men of their own,
they had to send them over to the Bishop of London to receive
ordination! This continued till after the revolution. Some of
the men whom the Bishops of London sent over were unques-
tionably excellent men-but many were far otherwise. One of
these bishops (I forget which), writing to a friend in America,
complained that he had great difficulty in getting any at all, and
that most of those whom he did find were unfit to be sent!
And yet, notwithstanding all these difficulties, the truth did
maintain a noble stand in America during the colonial era. God
raised up such men as the Mathers, Edwards, Davies, Finley, the
Tennents, and others, whose labours were greatly blessed. And
the angel-visits of Wesley and Whitefield did much in the way of
co-operation.
THE SECOND PERIOD.
The second period of the history of the churches in America
extends from 1775 to 1815. This was a very important era, but
it was one of great perturbations. There was first the war of the
independence, which lasted from 1775 to 1783, a period of eight
years. As the struggle extended from one end of the country to
the other, and from the sea to the Alleghany Mountains, the entire
nation, which numbered about 3,500,000 souls, was agitated, and
that almost continually, to its inmost recesses. Under these eir-
cumstances, it was not to be expected that religion should flourish.
Next succeeded a long period of agitation, from various sources;-
the unsettled state of the country; the want of a central govern-
ment; the efforts to form a constitution, and to organise a general
government; the difficulties which beset the path of that govern-
ment; the collision with England and France, and a brief war
with the latter; continued difficulties with several countries of
Europe, and a war of three years, from 1812 to 1815, with Great
Britain. During this period, several severe wars occurred with
the aborigines. Take it as a whole, it was a period, extending
through forty years, that was not favourable to a very extensive
progress of the gospel, and yet it was within that period, namely,
about the year 1800, that those gracious effusions of the Holy
Spirit recommenced, which have so greatly blessed that country.
PROGRESS AND PROSPECTS OF CHRISTIANITY
591
In the early part of this era, the union of the Church and the State
came to an end in the southern States and in New York.
It was during this period that the vast territory of Louisiana
was purchased from France, out of which have been formed the
States of Louisiana, Arkansas, Missouri, and Iowa, and leaving
still the extensive territory of Nebraska, the large reservation for
the Indians, and what is now called Oregon-containing, in all,
more than a million and a quarter of square miles. By this pur-
chase the extent of the United States was more than doubled.
Even before the revolution, emigration commenced from the
settlements east of the Alleghany Mountains, to the country west-
ward of that range, which is now called the great central valley of
the Mississippi, or that vast country lying between the Alleghany
Mountains on the east, and the Rocky Mountains on the west, the
lakes that separate the United States from the British Posses-
sions on the north, and the Gulf of Mexico on the south, embrac-
ing more than a million and a quarter of square miles. The part
of this vast country which lies east of the Mississippi, had been
ceded by France to England in 1763. There were a few thou-
sands of Anglo-American people settled along the western base,
or rather in the western skirts, as it were, of the Alleghany range,
as early as the year 1765, in the States of Pennsylvania, Virginia,
Kentucky, and Tennessee. There were probably not more than
100,000 inhabitants of English origin there, when the war of the
revolution began. During the period which we are now noticing,
this emigration increased rapidly, especially during the latter part
of it, and before the year 1815, the States of Kentucky, Tennessee,
Ohio, as well as Louisiana (whose population was chiefly French),
were admitted into the Union, and two or three territorial govern-
ments organised.
This great region was claimed and held by France for more
than a century, by right of discovery. This claim she maintained
against the charters which the Kings of England had granted to
the earlier colonies planted by the people of that country. Some
of those charters were remarkable documents in several senses; one
of these was the great ignorance which they display in relation to
the country which they undertook to parcel out. Several of them
overran each other. Some of them conveyed to the patentees
territories that stretched from the Atlantic to the "South Sea,"
as the Pacific was called.
France had discovered the country about the mouth of the St
592
UNITED STATES OF AMERICA.
Lawrence, and commenced the planting of colonies in what is now
called Canada, about the time when England began to colonise
the coast. Quebec was founded the year after the planting of the
colony of Jamestown in Virginia. From Canada, Le Salle,
Hennessin, and others, explored the valley of the Mississippi, and
thus secured that vast country for France, although De Soto, the
Spaniard, had long before visited the southern part of it.
THE THIRD PERIOD.
in
The third and last period extends from 1815 to 1851, and has
a length of thirty-six years. This has been, in many respects, the
most prosperous era in our history. It has been especially so m
regard to religion. Within this period the last ligament which
united the Church and State was sundered--in Connecticut, in
1816, and Massachusetts in 1833. With the exception of two or
three commercial crises, one or two of which were very severe, the
country has enjoyed great temporal or material prosperity. There
were no wars that greatly troubled the country. There were a few
Indian wars, of no great importance; a war of a few months with
one of the Barbary powers, and one with Mexico of some two
years' duration. The last-named war, although it produced some
excitement, cannot be said to have agitated the country very
greatly, because the scene of it was remote. It was greatly
deplored by many of our best people.
During this period the area and population of the country have
greatly increased. In the year 1819, Florida was purchased from
Spain. This gave 57,750 square miles to the territory of the
United States. By the annexation of Texas, that territory
received a further enlargement of 325,500 square miles. And
finally, in 1848, Mexico ceded to the United States, for the sum
of 12,000,000 dollars, and other considerations (making the
entire sum equivalent to 15,000,000 dollars), the provinces of New
Mexico and Upper California, containing 526,075 square miles.
By this accession of territory, the area of the United States was
made to reach the extent of about three millions and a quarter of
square miles; of which not one half is in the occupancy of
civilised men, and no part of it is densely settled. The popu-
lation, which was 3,929,327 in 1790, 5,305,925 in 1800,
7,239,814 in 1810, 9,638,131 in 1820, 12,866,920 in 1830,
17,100,572 in 1840, had reached 23,225,000 in 1850. At the
end of each of the six decades which have passed since 1790 (and
PROGRESS AND PROSPECTS OF CHRISTIANITY.
593
there was no census of the whole country taken before that epoch),
the increase of the population has been ascertained. In the
first, that increase was 1,376,598; in the second, 1,933,829; in
the third, 2,398,317; in the fourth, 3,228,789; in the fifth,
4,233,652; and in the sixth, 6,124,428. Even at the ratio of the
last decade, the increase of the next-from 1850 to 1860-will be
8,346,872; and that of the decade from 1860 to 1870 will be
11,341,700. This calculation gives us some idea of the rapid
growth of the population of the country, and of the greatness
of the Church's responsibility, and of the work to be done. At
the ratio above stated, the population will be 50,712,999 in the
year 1875, and far more than 100,000,000 in the year 1900.
The period under notice, from 1815 to 1851, was one of great
spiritual as well as material progress. During that time, the in-
crease of our churches, and of the means of religious instruction, was
wonderful. There were many instances of the outpouring of the
Spirit in all parts of the country. It was the era of the formation,
or of the principal growth, of our societies for spreading the gospel
at home and abroad, for increasing the staff of the ministry, for the
promotion of temperance, for the reforming of the criminal-in a
word, of great progress in all that concerns the moral and religious
as well as material interests of the nation.
The immigration from foreign lands increased within this period,
from some twelve or fifteen thousand per annum, up to 315,000.
During the present year, it is expected that it will far exceed
400,000—probably come but little, if at all, short of half a mil-
lion! And whilst, on the one hand, the immigration from the Old
World has been steadily and rapidly advancing, on the other, the
tide of our population has been rolling, in immense volume, into
the Valley of the Mississippi, and is even now spreading along
the coast of the Pacific Ocean. Since 1815, no less than nine
States have been formed in that great central region, namely,
Indiana, Michigan, Illinois, Wisconsin, Missouri, Arkansas, Iowa,
Mississippi, and Alabama; besides Florida, bordering on the
Atlantic and the Gulf of Mexico; Texas, which borders on the
same gulf; and California, which borders on the Pacific. Before
many years pass away, several new States will be organised out of
the territories of Minnesota, Nebraska, New Mexico, Utah, and
Oregon.*
* When the word "territory" in this Report commences with a capital
letter, it then signifies a defined district, that is not yet a State, but is in
2 P
594
UNITED STATES OF AMERICA.
The entire population of the States and Territories west of the
Alleghany Mountains now exceeds ten and a half millions; in
1775 it did not exceed 100,000; and was not half a million in the
year 1800. These figures shew the wonderful increase of the
population of the United States, and the rapidity with which it is
expanding itself over the immense central and western regions.
In proof of the material prosperity of the country, it may be
stated, that the tonnage employed in the foreign and coasting
commerce of the country (including the fishing and whaling
vessels) was, in June 1850, 3,681,469. That of the lakes was
167,137 tons. The exports were 136,946,912 dollars, and the
imports 173,308,010 dollars. The number of steam-vessels of all
descriptions was estimated, at the commencement of this present
year, to be 2000, and their tonnage 500,000; and it is calculated
that on the 1st of January 1852, the aggregate length of railroads
will be 10,618 miles, built at a cost of about 350,000,000 dollars.*
These facts may be taken as indices of the advance of the United
States in what concerns its material interests.
In connexion with this topic, we may state that the cause of
education has made great progress, particularly within the last forty
or fifty years. Public school systems have been established by
law, securing the advantages of education for all classes, in at least
twelve of the States in the northern and north-western portion of
the country, and the subject is waking up much interest in almost
all the others. There are now one hundred and twenty colleges.
and universities, most of which are in the hands and under the
direction of religious men, and a solid instruction is imparted in
the principles of a Protestant Christianity. There are thirteen
Roman Catholic colleges, and two or three may be said not to
have any decided religious character, although I know of none
that have an infidel character. In the year 1801 there were but
process of becoming one. This will take place when the population becomes
sufficient, and a constitution formed by the people through their representa-
tives chosen for the purpose, and approved by the President and Congress.
Until this is done, the government of the "Territory" is carried on by a
governor, judges, and other officers, appointed by the President of the
United States, with the consent of the Senate.
*The English reader can in a moment convert into pounds sterling any
of the sums stated in this document in dollars, by dividing them by the
number five. This will, at all events, give the value in English money with
sufficient accuracy for ordinary purposes. Strictly speaking, five dollars are
sevenpence more than a pound sterling, or sovercign.
PROGRESS AND PROSPECTS OF CHRISTIANITY.
595
There are thirty-seven medi-
Many of the colleges are new
twenty-five colleges in the country.
cal schools and twelve law schools.
and very imperfectly endowed; but many of the old ones may be
said to be well established, and supplied with efficient teachers.
In founding these institutions, the State governments have usually
given more or less aid; but their greatest assistance, in the way of
endowments, has come from the benevolence of individuals.
We come now to the consideration of the progress and present
state of religion in the United States, so far as it can be ascertained
and determined by statistical inquiry. On this subject it is very
difficult to obtain all the data which are desirable, but I think I
shall be able to reach a reasonable approximation to the truth.
I. THE PROTESTANT EPISCOPAL CHURCH.
The oldest branch of the Protestant Church in the United
States is the Protestant Episcopal. Its history commences with
the planting of the colony of Virginia, in the year 1607. For a
very long period this Church laboured under many disadvantages.
One of these has been alluded to-the difficulty of obtaining
ministers from England, where all had to be ordained. Another-
and very serious difficulty arose from the disputes which occurred
in relation to the manner of their support. And, to complete the
catalogue of hindrances, at the commencement of the revolution,
a large number of the ministers of this body, being Englishmen,
felt constrained, by their views of duty, to return to the mother
country. It was not till years after the revolution that the real
prosperity of this Church commenced. From the most authentic
accounts which I have been able to find, I think that there were
in the year 1800, 320 churches, 16,000 communicants, 260 minis-
ters, with 7 bishops. In 1819 there were 17 bishops, about 500
churches, and 25,000 members. In 1850, there were 28 bishops,
3 missionary bishops, 1504 ministers, 1550 churches, and about
73,000 members. During the first half of this century, the Epis-
copal Church in the United States has, therefore, more than
quintupled its clergy and churches, and nearly quintupled its
members. The population of the United States has increased
during the same period something less than fourfold and a half, it
being relatively, at the epochs of 1850 and 1800, as 439 to 100.
II. THE CONGREGATIONAL CHURCHES.
The Congregational branch of the one true Church of Christ
596
UNITED STATES OF AMERICA.
may be taken next; for, though the Reformed Dutch Church may
have had some preachers on the ground before 1620, it is not
certain that there were any churches of this body before 1624.
The increase of this body has been steady almost from the first.
I have no means of knowing what were its statistics in the year
1800. But, in the year 1850, there were 1971 churches, of which
nearly 1400 were in the six New England States, and the rest in
the other States, chiefly Ohio, Illinois, Michigan, Wisconsin, and
Iowa. The number of ministers was 1687, and of the communi-
cants, or members, 197,196. In this statement no churches are
included but those which are now called Congregational in
America. The Congregational body of churches has not increased
as fast as the other great communions, and for the simple reason
that it was for nearly two hundred years confined to the six New
England States. The emigrants from those States, who had been
brought up in the principles of the Congregational system, usually
joined the Presbyterian churches in the middle, southern, and
western States. This practice still continues, although not so much
as formerly. Within the last fifteen or twenty years a large
number of Congregational churches has been formed in the States.
of New York, Ohio, Michigan, Indiana, Wisconsin, and Iowa,
and a few in others, composed for the most part of people from
New England. Had the emigrants from New England and their
children dispersed over the other States and Territories, and who
are believed to be almost if not quite as numerous as the actual
inhabitants of the land of their origin, all cleaved to its ecclesi-
astical polity, and everywhere organised churches on that basis,
the Congregational churches in the United States would have
been more than 3000 in number, instead of 1971, at this day.
III. THE BAPTIST CHURCHES.
The Baptist branch of the Church of Christ comes next in order
of time.
For a long period the Baptist ministers encountered much
opposition, owing to the intolerance which prevailed both north
and south-an intolerance which was the vice of the age. They
often suffered imprisonment in Virginia from the hands of the
civil government, and they were banished from Massachusetts,
and compelled to found the colony of Rhode Island. At length,
however, better views prevailed in both portions of the country.
In Pennsylvania and New Jersey they never experienced opposi-
Y
PROGRESS AND PROSPECTS OF CHRISTIANITY.
597
tion, so far as I know. In the year 1791, there were 1150
churches, 891 ministers, and 65,345 members. In 1850, what
are called the "Regular" or "Associated" Baptist churches were
believed to be 10,441, the number of ordained ministers 6049, and
that of the members 754,652. If we add to these the Seventh-
day Baptists (Sabbatarians), with their 60 churches, 46 ministers,
and 7000 members; the Free-will Baptists (who are Arminian in
their theological views), 1154 churches, 823 ordained ministers,
49,215 members; the Six Principle Baptists, and one or two other
small branches, who have about 200 churches, 100 ministers, and
11,000 members; and the "Disciples of Christ," or "Reformers,"
as they call themselves--a large body, embracing in 1850 about
1600 churches, 1000 ministers, and 127,000 members-who have
adopted the sentiments of the Rev. Dr Alexander Campbell, which
have been considered too speculative and cold, and not sufficiently
operative to the renovation of the heart and life; we shall have
an aggregate of 13,455 churches, 8018 ministers, and 948,867
members. This is an immense increase since the year 1791,
sixty years ago. In the year 1750, one hundred years ago, there
were only 58 Baptist churches in the whole of what is now the
United States; and in the year 1768 there were but 137.
appears that in sixty years the Baptist churches have increased
tenfold, their ministers ninefold, and their members more than
thirteenfold!
It
IV. THE PRESBYTERIAN CHURCHES.
The next of the large Christian bodies which arose in the
United States was the Presbyterian. The first ministers of that
body were from Scotland and the north of Ireland, and were
joined by ministers from New England, who came into the middle
and southern States, where Presbyterianism first gained a foothold.
In the year 1705 a presbytery, consisting of seven ministers, was
formed: from this beginning the body has steadily grown, until it
now ranks among the most numerous and powerful of the land.
In the year 1800, it is believed, the number of ministers of what
* I am happy to say, that from various quarters I have received informa-
tion that spiritual life is increasing in this branch of the Baptist body.
This is indeed a cheering fact-one that, perhaps, should have been expected.
Dr Campbell thought he saw the truth exposed to danger from a certain
quarter, and it was quite possible for him, in these circumstances, to go to
the other extreme. But it was natural for a proper equilibrium, or some-
thing like it, to be reached in due time.
598
UNITED STATES OF AMERICA.
is now called the Presbyterian Church was about 300, churches
500, and communicants 40,000. This is, at all events, as exact
as we can make the statement, and it cannot be far from the truth.
The two great branches in which it now appears, for a division
took place in the year 1838, stand thus :-The Old School General
Assembly has 23 synods, 134 presbyteries, 2027 ministers, 618
licentiates and students, 2675 churches, 210,306 members. The
New School Assembly has 21 synods, 104 presbyteries, 1489
ministers, 204 students (in theological schools only) and licentiates,
1579 churches, and 140,060 communicants. Taken together, the
two branches of the Presbyterian Church name 44 synods, 238
presbyteries, 3516 ministers, 822 licentiates and students, 4254
churches, and 350,366 communicants. From this it appears that
this body increased nearly twelvefold so far as the ministry is
concerned, eight and a half fold as to the churches, and nearly
ninefold as regards the members. But if we add the smaller
branches, none of which amounted to much in the year 1800, and
the largest of which did not exist at all, the increase of the Pres-
byterian body becomes still more striking. They are as follows:
-1. The Associate Presbyterian Church, which had, in 1850, 1
synod, 16 presbyteries, 120 ministers, 214 churches, and 18,000
communicants. 2. The Associate Reformed Presbyterian Church,
with 4 synods, 20 presbyteries, 219 ministers, 332 churches, and
26,340 members. 3. The Reformed Presbyterian Church, with
2 synods, 7 presbyteries, about 80 ordained ministers, 100 or-
ganised churches, and 12,000 communicants. These three bodies
have at least 160 students and licentiates. 4. Reformed Dutch
Church, which is only Dutch in name at present, for the English
is used in all their pulpits, and spoken by all their people. This
body had, in 1784, only 82 churches, and 30 ministers. In 1850
it had a general synod, 2 particular synods, 24 classes (or presby-
teries), 293 ministers, 292 churches, and 33,553 communicants.
It had also 32 students in theology. 5. The Cumberland Pres-
byterian Church. This body arose in 1810, in the State of Ken-
tucky. In polity it is Presbyterian, with the addition of the
itinerating system of the Methodist Church. In doctrine it holds
a sort of medium ground between Calvinism and Arminianism.*
It has a general assembly, 12 synods, 45 presbyteries, 350
ministers, 480 churches, and more than 50,000 members. This
* It is rather a mixture than a medium, for, whilst they reject the doctrine
of Election, they hold to that of the Perseverance of the Saints.
PROGRESS AND PROSPECTS OF CHRISTIANITY.
599
body is most numerous in the south-western and western States.
It has but few churches eastward of the Alleghany Mountains.
From this it appears the Presbyterian family of churches, speak-
ing the English language and having a British origin, except the
Dutch Reformed, consists of 4 general assemblies, 65 synods,
360 presbyteries, 4578 ministers, 1014 students and licentiates,
5672 churches, and 490,259 communicants. And almost all this
is the growth of fifty years, or the era from 1800 to 1850. During
that period the Presbyterian Church may be said to have increased
nearly elevenfold.
66
V. THE METHODIST CHURCHES.
-
The last in order of time, of the larger religious bodies mainly
of Anglo-American origin, that arose in the United States, was the
Methodist Episcopal Church. It was not till the year 1784 that
this Church was organised, under the superintendence of the Rev.
Messrs Coke and Asbury. Up to that time, those who followed
the doctrines and measures of Wesley remained in connexion with
the Protestant Episcopal Church. At the date of its organisation,
the new body had 83 ministers and 14,986 members. In the year
1800, it had 40,000 members. Its subsequent increase has been
immense. It now spreads over all the country, and its "con-
ferences,'
"" districts," and "circuits," cover the whole land. Its
itinerating system is admirably adapted to the extent and wants
of so vast and so new a field. In the year 1844, a division took
place in this body, occasioned by the subject of slavery. In the
year 1850, the Northern branch, called the "Methodist Episcopal
Church," had 4004 ministers on its regular service, and 666,310
members. The "Methodist Episcopal Church Soutlr'' had 1642
ministers and 504,520 members; making in all, 5646 regular minis-
ters, or those on the circuit, besides a large number of local ministers,
and 1,170,830 members. There are several small Methodist
bodies. 1. In the year 1828, there was a secession from the
Methodist Episcopal Church, on account mainly of the exclusion of
the lay representatives from the annual and general conferences;
and the Protestant Methodist Church was organised. This body
had in 1850 a general conference, 22 annual conferences, 1200
travelling and local preachers, and 62,000 communicants. 2. There
is what is called the Wesleyan Methodist Church, which was
another secession, on the ground of slavery and the Episcopacy,
in the year 1842. It has several conferences, and 20,000 mem-
600
UNITED STATES OF AMERICA.
bers. 3. There are some Primitive Methodists in America, but
their societies are neither large nor numerous. 4. There is a small
Christian body of coloured people, called the African Methodist
Church, which has about 20 circuits, 30 preachers, and nearly
3000 members. And, 5. There are some 20 congregations of
Welsh Calvinistic Methodists. By combining all the churches
above mentioned, it will be found that there are quite 6000 regular
preachers, at least 8000 local preachers, and more than a million
and a quarter of members! There is reason to believe that the
membership of this communion has increased much more than
six times as fast as the population of the country has done since
the year 1784!
VI. THE GERMAN CHURCHES.
We come now to a group of churches of continental origin, and
which still employ more or less the German language. Hitherto
we have been speaking of churches which have been founded by
emigrants from the British Isles, and which speak the English
language, and employ it, with few exceptions, in their public ser-
vices. These exceptions are some Welsh churches-probably
not short of a hundred in all-which are mostly Congregational,
Methodist, or Presbyterian; a few Gaelic churches, that are Pres-
byterian; some Swedish and Norwegian churches, chiefly Lutheran;
and some German churches, which belong to the Methodists,
Presbyterian, Dutch Reformed, Baptist, &c. Whilst all the
earlier emigrants from other parts of the Continent—such as the
Dutch, the Huguenots, the Waldenses, the Swedes, &c., have long
since lost their languages and become merged in the Anglo-Ameri-
can population, those from Germany being much more numerous,
and constantly sustained in the use of their maternal tongue by the
never-ceasing flow of the immigration from Germany, have retained,
in many places, their old language, and employ it in their religious
services. 1. The largest of these bodies is the Lutheran, which,
in 1850, consisted of a general synod, 19 district synods, 663
ministers, 1603 congregations, and 163,000 members. The in-
crease of this Church since the year 1800 has been very great,
but I have no means of measuring it in a statistical manner. Not
only has its numbers greatly augmented, but there has been a
great resuscitation of true piety and spiritual life. 2. The next
German communion, in point of size and influence, is the German
Reformed Church. This body, like the Lutheran, has received
PROGRESS AND PROSPECTS OF CHRISTIANITY.
601
great enlargement in the United States within the present century,
though both existed long before in portions of Pennsylvania, Mary-
land, and Virginia. It had last year about 260 ministers, 600
congregations, and 70,000 communicants. This body has been
troubled of late years by some speculations which have been pro-
nounced to be kindred to those of Dr Pusey, but it contains many
excellent men, and is rapidly increasing in numbers. 3. The
United Brethren in Christ. This denomination arose in the latter
part of the last century, from the union of some excellent people
who had belonged to the Reformed, Lutheran, and Mennonist
Churches. Their first conference was held in the year 1800.
They had last year nine annual conferences, four bishops or super-
intendents, 250 itinerant ministers, 350 local preachers, 1800
churches and other places of worship, and about 67,000 com-
municants. Their doctrines and modes of worship are essentially
the same as those of the Methodist Episcopal Church. 4. The
Evangelical Association, founded in 1800. This is another sect of
German Methodists, and is similar to the Methodist Episcopal
Church in doctrine and church polity. It has two bishops, a
general conference, four annual conferences, 112 travelling minis-
ters, 200 local preachers, about 900 places of preaching, and
17,000 communicants. 5. The United Brethren, or "Moravian
Brethren," as they are often called. They have several settle-
ments chiefly in Pennsylvania, one bishop, 23 churches, 27 minis-
ters, and 3000 communicants. 6. The Evangelical Church, of
quite recent origin, an offshoot of the Evangelical Church of Ger-
many. They have a synod of some twenty-five or thirty churches
in Missouri, and are increasing. 7. The Mennonists, a small
body, who are often classed with the Baptists; but they rather
pour, than either sprinkle or immerse. They worship chiefly in
private houses, and their congregations, estimated at 400, are
small. They have about 240 ministers. They can hardly have
more than 30,000 communicants. 8. The Tunkers, or Dunkers;
a small sect of German Baptists that appeared in America more
than 130 years ago. They retain some customs which are quite
oriental and primitive, such as washing the feet and giving the
kiss of charity. But little is known of their numbers, as they
publish no statistics. It is believed that they have as many as
250 preachers, and 8000 or 10,000 members. They are generally
farmers, and are most numerous in Pennsylvania and Virginia.
They have lately had a great religious meeting in the latter, to
602
UNITED STATES OF AMERICA.
which they came in great numbers, and from afar, in their waggons.
They are a simple-hearted, industrious, quiet, worthy people.
9. The Winebrennerians, a growing sect in Pennsylvania chiefly,
of good people, founded by Mr Winebrenner, of Harrisburg, in
that State; I know not their numbers. 10. And lastly, there is
a small German Seventh-day Baptist Church, much attached to
monastic life, but of their statistics I have nothing that can be
depended on. They are not believed to exceed a few hundreds
in number, and their ministers may be as many as ten or twelve.
It appears from this statement that there are no less than ten
German branches of the Protestant Church in America, almost
all of them offshoots of German bodies in Europe, and that they
have about 1827 regular ministers, 550 local preachers, 5356
congregations, many of which are very small, and 333,000 mem-
bers.
VII. THE FRIENDS.
It only remains that I speak of the Society of Friends, whose
"meetings," or congregations, are estimated at about 500, of
which 300 are supposed to be orthodox, and 200 “Hicksite,”
from one Elias Hicks, who was a celebrated preacher in that
body some twenty years since, and taught doctrines of a very
deistical character, which, in process of time, led to a complete
disruption of the body. Whilst it is not doubted that there are
many excellent and truly pious people in the orthodox portion of
this denomination, it is thought that the society is not increasing,
at least not perceptibly. Many of the Hicksite branch, especially
of the young people, are falling into infidelity, in which some will
probably continue to wander; whilst many, it is believed, will
ultimately be merged in the other Protestant churches.
THE SUMMARY.
The result of all the investigation which we have been able to
bestow on the subject is, that there were last year in the United
States, in the several branches of the Protestant Church, which
may be termed evangelical-first, 23,614 ministers (besides the
"local preachers
of the several branches of the Methodist
Churches, who are not less than 9000 in number); second, 58,304
congregations or assemblies; third, 3,292,322 communicants..
Given in a condensed tabular view, they stand thus:-
""
PROGRESS AND PROSPECTS OF CHRISTIANITY.
603
Denomination.
Ministers.
Members of
Churches.
Congre-
gations.
Protestant Episcopal Church........ 1,504
1,550
73,000
Congregational body.
1,687
1,971
197,196
Baptist body....
8,018
13,455
948,867
Presbyterian body...
4,578
5,672
490,259
Methodist body
6,000
30,000
1,250,000
German Churches..
1,827
5,356
333,000
Friends, or Quakers.....
300
Total.......
23,614
58,304
3,292,322
A few remarks are needed by way of explanation.
1. When we pronounce all these churches to be evangelical, we
do not affirm that they are equally so. There are some of the
small German denominations about which we are not so well
satisfied as we could wish to be; and there may be two or three
others, all of whose members are not as sound in their religious
belief as they should be. What we affirm is that, to the best of
our belief, not only are their symbols of faith orthodox, but that
the ministers and people sincerely believe the great doctrines of
salvation—such as the Trinity, the Divinity of Christ and of the
Holy Spirit, &c.; and that "repentance towards God," and "faith
towards the Lord Jesus Christ," are held by them to be the only
terms of salvation.
2. Although we cannot doubt that there are many who are self-
deceived-some even that are hypocrites, though the motives for a
hypocritical profession of religion, since no special honour or tem-
poral advantage presents itself, cannot be considered great—yet,
taken as a body, the members of our churches give as credible
evidence of being Christians as can reasonably be expected.
With all their deficiencies, they will compare well, I think, in
point of intelligence, proper walk and conversation, liberality and
zeal, with an equal number taken in the same way in any other
country. Almost all our churches endeavour to maintain dis-
cipline among their people, and require a good "reason of the hope
that is in them." Still we must acknowledge that there is much
to be desired in regard to the spiritual life of our churches. But
where is this not the case?
3. It is very difficult to ascertain the exact number of those who
are preaching the gospel. We have given the number reported, on
the best authority that we can find in each religious body. And
although it is certain that a considerable deduction should be made
from the numbers given, for superannuated ministers, professors
604
UNITED STATES OF AMERICA.
and teachers, missionaries, &c., yet all this is far more than made
up in the great number of licentiates, or young ministers, who are
not settled, many not having finished their theological studies-of
whom there are not less than two or three thousand. Besides all
this, there are at least 9000 local preachers in the several Metho-
dist churches, all of whom do less or more in the way of preaching
and holding meetings for prayer, conducting Bible classes, super-
intending Sabbath-schools, &c. &c., as well as various forms of
pastoral labour. This would make the number of evangelical
preachers more than 32,000.
4. There has been no portion of this investigation attended
with more difficulty than that relating to the number of individual
churches. I have found it to be impossible to attain entire accu-
racy. The number given is rather that of the congregations or
assemblies. Large as it is, it is certainly much under the mark.
The several branches of the Methodist Church, and also the
Cumberland Presbyterians, have their circuits, each comprehend-
ing, for the most part, several places of worship. They may be
church-edifices, school-houses, court-houses, or private houses. If
all the places where the gospel is occasionally preached by pastors
and others, but where there is no church organised-because not
necessary-were to be added to those in which a church or body
of believers is organised, the entire number of places where the
gospel is preached would, it is believed, be found to exceed one
hundred thousand.
5. There are various ways of measuring the progress of religion
in a country. One of these is statistical, and this we may legiti-
mately apply, at this point, to the country of which we are speak-
ing. It is impossible to ascertain with entire precision the number
of evangelical ministers, churches, and communicants in the
United States at the epoch of the revolution, seventy-five years
ago.* We cannot ascertain the number for the year 1800 with
* In another work—Religion in America (book iii. chap. 1)—I have stated
that, after much inquiry, I had come to the conclusion that there were in the
year 1775, 1441 ministers and 1940 churches in the United States. This
statement included 26 Roman Catholic priests and 52 churches. According
to this estimation, there was one minister, on an average, for about 2429
souls-supposing the population of the country to have been 3,500,000 at that
epoch, which is probably not far from the truth.
If we suppose the number of the ministers of the evangelical churches
alone to have been 23,614 in the year 1850, and the population 23,250,000,
then we shall find that there was one minister for 984 individuals! Making
PROGRESS AND PROSPECTS OF CHRISTIANITY.
605
•
strict accuracy; but we can ascertain enough, and I have already
given the data, to shew, that while the population of the United
States increased something less than fourfold and a half, from
1800 to 1850, the number of evangelical ministers of the gospel,
churches, and members of the churches, has increased nearly, if
not quite, tenfold! As to other modes of measuring the advance
of the truth in the United States, I shall speak of them presently.
NON-EVANGELICAL BODIES.*
These differ very much in their relative abandonment of what
is usually called the evangelical faith, or system of doctrine.
They are the following:
1. The Swedenborgians.
Of this well-known sect there are
They count
There
about 40 small churches, 35 ministers, and 10,000 people.
2. The Unitarians, chiefly in New England.
about 300 churches, 250 ministers, and 30,000 members.
are two parties among them: the serious and inquiring portion,
who have still a deep reverence for the Scriptures; and the party
of progress rationalistic, pantheistic, transcendental-headed by
Theodore Parker, Ralph Waldo Emerson, and men of like views.
Among the former there are many worthy and excellent men.
It is probable that Unitarianism in the United States will dis-
appear in process of time very much as it arose-gradually. The
more serious will return, if proper measures be pursued, to the evan-
gelical churches-many have done so within the last twenty years.
Those who have embraced the transcendental and pantheistic
views will go further astray, until they end in downright infidelity
and deism. Indeed, that is their present position, so far as
all proper allowance for the increase of ministers and churches from 1775 to
1800—and that increase was not very great; in fact, the number of Episcopal
ministers was less in the south in the latter of these epochs than of the for-
mer-we come to the conclusion that the number of ministers of the evan-
gelical churches alone-and of the churches and members too, we doubt not
—was twice as great in proportion to the population in 1850 as it was in
1800. If we include the NON-EVANGELICAL bodies, this increase becomes still
more astonishing.
* I use this term, as, on the whole, the best that can be employed, and least
likely to give offence. That there are truly excellent people in some of these
bodies, who seem really to love the Saviour, and to rest alone in His merits,
we must believe. How far the "faith that saves may consist with many
errors and obscure and uncertain views respecting the Divine nature, and
the true character of the Saviour, God alone knows. Whilst we should be
charitable towards others, let us hold fast to truth.
608
UNITED STATES OF AMERICA.
kept in mind, that in very many places (especially in the newer
districts) religious worship is kept up, for a time at least, in school-
houses, court-houses, and private houses. The cost of the church
edifices built by the evangelical churches, including the entire
expenses for the materiel of public worship, such as fuel, light,
sextons' wages, &c. &c., must have been great; for although such
houses can be built with us, in the interior villages and rural
districts, for 1000 dollars, 500 dollars, and even less, yet in the
large towns they often cost three, four, five, or more thousand;
whilst in the large cities, they often cost twenty-five, thirty, forty,
fifty, and sometimes one hundred thousand dollars, and even more.
We may fairly put this item of annual expenditure at the sum of
3,000,000 dollars.
Third, Large sums are raised every year to build and endow
colleges, of which there are now 120, all of them under Protestant
influence, save thirteen (the Baptists have thirteen, the Episcopa-
lians ten, the Methodists thirteen, Roman Catholics thirteen, the
Presbyterians and Congregationalists seventy-one), and theological
seminaries, of which there are forty-two Protestant ones, with 120
professors and 1537 students. But I can make nothing more
than a conjecture as to the amount. It may be put down at
200,000 dollars.
THE RELIGIOUS SOCIETIES.
Another mode of measuring the progress of religion in the
United States, is to consider the growth and operations of societies
organised to propagate the gospel.
I. BIBLE SOCIETIES.
No. of
Founded. Bibles and Tests.
Amer. Bible Soc.......
1816
Amer. and For. B. S..
1837
Amer. Bible Union...
1850
from beginning.
6,980,535
794,398
Last year.
Receipts.
dol.
C.
633,395
284,614 0
41,625 8
13,300 0
II. TRACT SOCIETY.
Amer. Tract Society.. 1824
No. of
Pubs.
1,528
No. of pp. from
beginning.
2,483,793,562
308,266 0
III. HOME MISSIONARY SOCIETIES.
No. of
Miss.
Places of worship
supplied.
扔
​Amer. H. Miss. Soc.... 1826
1,032
1,575
157,160 0
Presb. Board of Dom.
Missions
570
1,461
.79,049 0
PROGRESS AND PROSPECTS OF CHRISTIANITY.
609
Founded.
No. of
Miss.
Places of worship
supplied.
Receipts.
dol.
C.
Protestant Episcopal..
96
30,657 0
Methodist (North)....
464
437
58,070 0
Methodist (South)....
273
60,871 0
Bapt. H. Miss. Soc.....
118
30,369 0
Bapt. Board of Dom.
Missions (South)…..
50
Evan. Lut. H. M. Soc. 1845
22
Free-Will Baptists....
50
10,692 0
697 0
5,525 0
IV. SUNDAY-SCHOOL SOCIETIES.
Pubs.
No. of
Schools.
Scholars.
Amer. S. S. Union *... 1824
2,000
157,000
259,915 0
Methodist Episcopal..
1,885
7,334
400,000
5,150 of
Protestant....
1826
300
Massachusetts ……………………… more than 3,000
25,732 0
V. EDUCATION SOCIETIES.
American Education Society, founded 1816-436 young
men received aid in 1849-50........
Society for Promotion of Collegiate and Theological Edu-
cation—6 colleges aided
Board of Education of Presbyterian Church-373 young
men, &c., 100 parochial schools, 32 academies, 11 col-
leges (7 assisted)
VI. MISSIONARY SOCIETIES.
30,181 53
44,663 31
35,975 0
Miss. Asst. Stat.
Com
Schlrs.
Amer. Board C. F. M.
Amer. Baptist Union.
Presb. Board of Miss.
56
55
157 360 134
250 155
43 28
25,875 22,824
12,500
251,339 35
2,772
87,537 20
282
1,709
126,075 40
Episcopal....
10 9 8
96
656
36,114 11
Methodist Missions...
Amer. Miss. Associat.
34 several 8
1,611
38,193 14
12
31 10
380
26,849 66
Lutheran Missions.....
Assoc. Presb. Church.
M. E. Church (South).
Baptist Church…………………….
Baptist Free Mission..
5
12
24
5
10 10 2
12
NNN 2
263
4,230 42
3,182 32
6,000 0
320
28,697 70
Free-will Baptists.....
3
Seventh-day.....
N W N
2
5
6,571 81
7
2
130
4,433 5
2
1
1,200 0
Amer. & For. Ch. Un.
100
45,942 64
40,744 28,674
28,674
2,148,878 64
or, £429,775, 12s.
* This is the number only of the schools, and scholars in them, which were
visited by the agents of the society last year,-not of the entire number of
the schools which have relations with that society.
+ From donations only.
These receipts were for the year ending with May 1st, 1850. They shew
2 Q
610
UNITED STATES OF AMERICA.
It appears, then, that the receipts of these religious societies
last year amounted to 2,148,878 dollars, or £429,775. There are
some of them that deserve a passing remark or two, as shewing
what can be done to meet the demands of our rapidly-increasing
and widely-spreading population.
1. The American Home Missionary Society, supported by
Congregational churches, and the New School Presbyterians,
employed 1032 missionaries in the home field; the Old School
Presbyterians, through their board, 570; the Baptists, 168; the
Episcopalians, 96; the Methodists, 37-in all, 2603-at the cost
of 426,868 dollars.
2. The American Bible Society distributed 633,395 Bibles and
Testaments; that society, and the American and Foreign Bible
Society, have circulated 7,774,933 since the commencement of
their operations.
3. The American Tract Society circulated last year 269,984,615
pages of tracts, 886,662 volumes, and employed 508 colporteurs
during the whole or part of the year, who visited 428,000 families,
of whom 44,800 were Roman Catholic. Its monthly paper, the
Messenger, has a circulation of 200,000 in English and 10,000 in
German.
4. The American Education Society and the General Assembly's
Board supported, last year, 809 young men who were preparing
for the ministry.
5. The American Sunday-school Union has issued 2000 differ-
ent publications, mostly books for Sunday-school libraries; the
Methodist Sunday-school, 1885; the Massachusetts Sunday-school
Union, 3000; and the Episcopal, 300. It is estimated that there
are now more than 2,000,000 of children, youth, and adults, in
Sunday-schools in the United States, taught by more than 200,000
teachers, among whom are to be found many of the best of our
young people, and even members of Congress and of our State
Legislatures, judges, lawyers, mayors of our cities, and other ma-
gistrates, and of our "honourable women" not a few.
6. The several Foreign Missionary Societies and Boards sus-
tained in the foreign field 358 missionaries, 729 assistant mission-
aries, at 366 stations, and have 40,744 communicants in their
churches, and 28,674 pupils in their schools.
an advance of more than 150,000 dollars (or £30,000) beyond those of the
year 1848-49; the receipts for the year ending May 1st, 1851, shew a
decided increase upon those of 1849-50.
PROGRESS AND PROSPECTS OF CHRISTIANITY.
611
In this notice of the receipts of religious societies, we have not
included those of the Colonisation Societies, Anti-slavery Societies,
and several others of that class. It results from this statement
that the sum of 12,999,139 dollars, or £2,599,827, was contributed
in the year 1850, by the evangelical churches of the United
States, for the support of the gospel at home and its propagation
abroad. The sum that was expended abroad was about 675,000
dollars, or £135,000. If we add the amount contributed by the
non-evangelical bodies for the support of their churches, &c., the
entire amount will not fall short of 15,000,000 dollars, or more
than £3,000,000. All this is given voluntarily for the promotion
of religion. It is really a privilege and a blessing to those who
give this sum to be permitted to do it.
CONCLUSION.
There are several subjects of much importance, on which I must
say a few words in bringing this Report to a close; otherwise, it
will not do justice either to the churches or the country to which
it relates.
1. Christian Union.-There is a great deal of Christian inter-
course between brethren of the different branches of the Church of
Christ in the United States. All standing on the same platform,
so far as the government and the laws are concerned, they have
little occasion for envy and jealousy. Ministers of different deno-
minations preach often for each other. In many of the smaller
towns, the pastors meet once a week, for social intercourse, consul-
tation, and prayer. Several of the branches of the Protestant
Church have suffered much evil from division.† This state of
things is usually of not very long duration; better feelings
triumph, and a kindly fellowship returns. In the meanwhile, these
* I am quite sure that the statement in the text comes much short of the
truth. And as to the sum given, great as it may seem to those who have
lived in countries where the State bears all or a very large portion of the ex-
pense of public worship, it is really small when the number of the members
of the churches and other serious and well-disposed persons is considered.
+ The subject of slavery has been one of the elements (as in the case of
the Methodist Episcopal Church) of division. How far division, from such a
cause, will serve to hasten the overthrow of slavery in the southern States,
is not a question for remark in this place. Other causes have led to the
dividing some of the communions (as, for instance, the Presbyterian Church)
into two bodies. In the case of the large bodies, this division is far from
proving an unmitigated evil. It leads to greater watchfulness and exertion,
and diminishes evils which result from overgrown organisations.
612
UNITED STATES OF AMERICA.
internal difficulties seldom interfere with a pleasant intercourse
with Christians of other bodies. Several of our religious and bene-
volent societies often bring brethren of different churches to act
together, and in this respect serve as evangelical alliances.
2. Influence of Christianity upon the Government.—Although
there is no union of the Church and the State with us, it is far from
being true that Christianity has no influence upon the State. It
is true that the number of the actual members or communicants in
all the churches is hardly a sixth part of the whole population,
and that of the evangelical churches scarcely a seventh; yet the
influence on the general Government has been often felt and seen.
It could not prevent the recent war with Mexico, for the nation
was precipitated into it without a moment's warning; but it com-
pelled, or induced, rather, the Government to carry it on on prin-
ciples much more just and humane than those on which wars have
been hitherto carried on in an enemy's country. One of these
was that the army should pay for what it received from the enemy
in the shape of provisions; so that military requisitions were
seldom made. Christians are not willing, with us, to be held
responsible for all the acts of our Government, for there are many
which they have not had the ability to prevent. Does not the
same thing happen in Great Britain, in France, and other countries
in Europe, very often?
That Christianity exerts a vast influence with us in securing
obedience to the law, without the use of the bayonet, is certain.
That there are sometimes riots and murders-alas! too often,
indeed is undeniable; but if we look at the newness of the
country, its great facilities for concealment and ultimate escape,
and the great influx of ignorant, irreligious, and in many cases.
priest-ridden people from abroad, we shall see reason to be
* That a very large number of our most desperate criminals are foreigners,
is a well-known fact. From all parts of Europe they come to us, and of
late even from Australia. Often have I been applied to by Christian friends
in Europe, to advise and aid persons who have committed forgery and other
crimes in Europe, and have escaped to America, in order that they might be
induced and enabled to return to the paths of virtue and usefulness. Nor
has any such application ever been made in vain. Thanks be to God, I
have in most cases been successful in my efforts. Even whilst this Alliance
has been holding its sessions, I have received a letter of thanks from an
English father for my efforts in behalf of his son, who had been sentenced
for homicide, committed in America, to many years' imprisonment, but who
has received a pardon, and returned home a renewed man, through the grace
of God.
PROGRESS AND PROSPECTS OF CHRISTIANITY.
613
astonished that there is not more crime and violence. That vast
country, with its twenty-four millions of people, could not be
governed as it is without a military force worthy of mention,
excepting, indeed, for its littleness-but for the wide-spread influ-
ence of the gospel on the minds of men.
In some of our States an unwise and ill-regulated philanthropy
has led to efforts to abolish all capital punishment, even for the
greatest crimes, and in one or two of them this step has actually
been taken. The injurious influence of the propagation of erroneous
opinions on this subject has been widely felt of late, in the more
frequent occurrence of horrible crime, and especially of murder. It
is to be hoped that the public mind will be roused to better views
on this very important subject. In general, the pulpit and the
religious press have taken and held the right ground in relation
to it.
3. The Temperance Cause.-Although the population of the
country has been almost doubled since the first Temperance So-
ciety was formed, on right principles, yet there is less drunkenness
by far than there was then. The cause of temperance* advances
favourably upon the whole. It is a never-ending work. No
relaxation can be allowed without detriment. The happy influ-
ence of the cause is now seen and felt in many of our ships. And
we cannot but be thankful that the use of intoxicating drinks, as a
beverage, is almost completely banished from the tables and the
houses of Christians with us. The contrast is great between
such a state of things and that which one sees in some other
countries.
4. The Observance of the Sabbath.-On this subject we have
much to cheer. Although there is still enough to deplore, we
have much to be grateful for. There is a far better observance of
the Sabbath than there was a few years ago in many parts of the
country. Whilst there is still too much violation of the sacred
day in the suburbs and neighbourhood of our large cities, it is
pleasant to see that the streets of none of them (so far as I know,
unless it be New Orleans) are disturbed by the rumbling of omni-
buses. All of the States, I believe, have made laws to enforce
the observance of the Sabbath. This has been done on the
* Through one of the main streets of New York, the passenger trains on a
railroad, drawn by horses, are permitted to run on the Sabbath. Even this,
though there is but little noise, is considered a nuisance, as well as a violation
of the sacred day.
614
UNITED STATES OF AMERICA.
avowed principle that we are a Christian nation. That doctrine
we hold.
And though the State requires of no man that he
attend this or that church, or any church at all, or do anything to
support any form of worship; yet it does require him to desist
from labour, at least from such labour as interferes with the sacred
employments and enjoyments of others. It seems so near to a
dictate of natural religion and of common reason, as well as Chris-
tianity, that man and beast should rest part of their time, that our
lawgivers do not seem to have had any misgivings on the subject;
and yet the enforcement of the law is seldom resorted to. A
better way is pursued that of enlightening the people by the
press and the pulpit, as to their duties and their privileges. A
few gentlemen have employed the Rev. Dr Edwards-the origina-
tor of temperance societies on the present plan-for several years,
to visit the chief places and preach before legislatures and Con-
gress, and so influence the leading minds of the country, as well
as to employ the press for that object. The success of this quiet and
effective course has been great. There is not a car running on any
of the railroads in New England, I believe, on the Sabbath, nor is
the mail carried there on that day. A similar change is going on
in the middle and other States. The carrying of the mail on the
Sabbath was discontinued on 8000 miles of road last year through
these quiet efforts. Dr Edwards visits the officers of the Govern-
ment, legislators, and directors of railroads, and sits down and
talks the matter over kindly with them as a Christian man and a
gentleman should; nor does he labour in vain-for he has to
deal with men who, almost without exception, respect religion,
and not a few are religious men.
5. Infidelity. There is but little infidelity of the old fashion
among the well-educated classes in the United States. Among our
public men- the men at the head of the general Government, and
our statesmen generally—as well as our influential lawyers and
physicians, there is incomparably less infidelity than there was fifty
years ago. There is a considerable amount of refined, transcen-
dental spiritualism among certain classes of a certain cultivation
in portions of New England. The thing is rather fashionable
there at present. But the worst forms of infidelity are to be found
among the Germans, the French, the Swiss, the Italians, and other
foreigners from the Continent, who are to be found in our large
cities. The vilest attacks upon Christianity are to be found in
German papers published at New York and other cities. And,
PROGRESS AND PROSPECTS OF CHRISTIANITY.
615
ม
what is a great difficulty, we cannot yet reach them, for the want
of the right men-men who speak their languages. Europe sends
us few such men.* M. Cabet and his Icarians are trying such
an experiment at Nauvoo as Frances Wright and her sister tried
in Tennessee twenty-five years ago, and as Robert Dale Owen at
New Harmony in Indiana and others have tried in other places-
namely, to get up a sort of Christless, and even Godless com-
munity, in which human nature may have a fair chance to develop
all its good qualities without any interference from the supersti-
tions of a benighted antiquity. At the same time, the Mormons,
driven first from Missouri and afterwards from Illinois by an out-
raged community, are building a city at Salt Lake, in the territory
of Utah, on the road from St Louis to California; already they
have fifteen or twenty thousand deluded followers at or near that
spot, and some small communities elsewhere; and their mission-
aries are traversing these British Isles (where they boast that they
have no less than 35,000 converts), and penetrating into every
country on the Continent, in order to make converts to one of the
silliest and basest of all delusions that arch-villainy ever attempted
to propagate, from the days of Mohammed to this present time.
But the economical advantages of the scheme, in connexion with
the licence which it is believed to give the strongest passions of
the corrupt heart of man, will secure great success for a while. In
the meanwhile the Government of the United States treats the
whole movement with utter indifference. It contents itself, and
properly so,† with requiring that the projected Mormon State shall
* We shall be compelled to raise them up from among ourselves. Blessed
be God, this good work is now fairly commenced, so far as the German popu-
lation is concerned. The Lutheran and German Reformed Churches have
five theological schools, in which about eighty young men are preparing for the
ministry. They have also two colleges. We are beginning to obtain, for
the Canadian population which is entering our States that border on Canada,
young men, missionaries and colporteurs, from the seminaries Grande Ligne
and Pointe-aux-Trembles in that country, and which our churches have
assisted in founding.
It would be the greatest of calamities for the general Government to
interfere with the religious opinions and movements of these people, save to
the extent spoken of above. Their expulsion from Missouri and Illinois did
much for them; it created a sympathy for them as for a persecuted people.
The temporal advantages which they offer constitute the great inducement
to poor and ignorant people to join them. Their leaders are playing a deep
game. But time, which tries all things else, will shew that truth will destroy
even this vile imposture—the invention of a profane and wicked man.
616
UNITED STATES OF AMERICA.
be organised on the same republican principles that underly the
other State governments. And truth will find its way in due
time into the midst of the corrupt community, and overthrow the
absurdities and impieties of Joseph Smith's pretended revelations.
6. The Aborigines.—The first colonists found the whole country
possessed, or rather occupied, if the word may be used, by many
tribes of aborigines, speaking different languages, and hostile to
each other in many cases, and living by fishing and the chase.
The number of these people was small in comparison with the
country. Wars and pestilential diseases were steadily diminishing
them in some regions; in others they were perhaps slowly in-
creasing. It was the desire and intention of the colonists, as
expressed in the charters of most if not all of them, to Christianise
these people. Some attempts were made at the outset, but with
very partial success. It was not long till wars began between
them, as we have elsewhere stated; and, with the exception of the
efforts of Elliot, the Mayhews, and others in New England, in
the seventeenth century, and of David Brainerd and his brother
John in New Jersey and Pennsylvania, and of Zeisberger and
others in Ohio, in the eighteenth, there was nothing done worthy
of mention until the present century; nor even then till about the
year 1816. Since that time missions and schools have been
planted in many of the tribes, and civilisation and religion have
made much progress, especially among the Choctaws, the Chero-
kees, and some of the smaller tribes. The gospel is also gaining
a foothold among the Creeks, one of the largest of all the tribes.
The Government has for several years been collecting the tribes
which were within the limits of the States, upon a large territory
west of the States of Arkansas and Missouri, which may be their
own as long as they choose to maintain a national or tribal exist-
ence, and so get clear of the conflicts which so often arose whilst
they were within the limits of any of the States. This work has
advanced very much, and the worst of the evils attendant on the
removal of so many people, partially civilised, have, it is hoped,
passed away.
The United States Government pay to these tribes large sums of
money, in the shape of annuities, being either interest of the pur-
chase-money for the lands which they sold to the Government at
their removal, or instalments of that money, agreeably to treaties
made. Out of these moneys,* large sums are now appropriated
* Amounting to about a million of dollars annually, at present.
PROGRESS AND PROSPECTS OF CHRISTIANITY.
617
by the governments of these tribes to the maintenance of schools.
and academies, and for the promotion of the useful arts.
A large
number of these Indians, especially among the Choctaws and
Cherokees, can read, and some are well educated men, and would
do themselves credit in any legislative body. There are respect-
able newspapers in the Cherokee and Choctaw languages. Civili-
sation is steadily advancing among them. There are several
thousand members of the churches planted among the several
tribes by Methodist, Presbyterian, Baptist, Moravian, and other
missionaries. The Cherokees are about 18,000; the Choctaws,
14,000; the Creeks, 22,000; and there are several sinal tribes
which have been removed to the same extensive territory. The
entire population of that territory is quite large enough to make a
respectable State; and it is sincerly to be desired that these tribes
may one day unite and form a regular member of the American
Union. Diversity of language and the influence of the chiefs,
who now have the government of each tribe very much in their
hands, are the great obstacles to this plan at present. The English
language is, however, gaining ground, and will one day-though
comparatively distant-supplant all others. These tribes, now
that civilisation has gained so great an ascendancy among them,
are, it is believed, increasing instead of diminishing.
A great deal has been said about the wasting away of the
aborigines of America before the European races. That this has
been the case, to a considerable extent, is true; but not to the
extent that is often supposed. The remains of former tribes have
been greatly absorbed in other and larger ones. It is possible that
civilisation and Christianity may save some of the tribes-Chero-
kees, Choctaws, &c.-for a long time from annihilation, or absorp-
tion in other tribes; but it is certain, I think, that all of them will,
sooner or later, be absorbed in the Europeo-American population.
To this destiny everything infallibly points. And probably it
will be seen to be the best arrangement in the long run. The
United States seem to be destined to be the scene in which a more
complete fusion of the races is to take place than the world has
hitherto seen. I know an excellent man, born in Virginia, who
represents the four continents, as it were; for in his veins is the
blood of the European, African, Asiatic, and American (aborigi-
nal) races!
7. Slavery. What has Christianity done for the African race?
The first of these people that came to our shores were brought by
618
UNITED STATES OF AMERICA.
a Dutch ship in the year 1620. The slave-trade soon commenced,
and for a hundred and fifty-five years it was carried on by English
ships, and exclusively so, so far as the English colonies were
concerned, and indeed so far as all the American continent was
concerned for many years, as England had a monopoly of the
whole trade for a period. At the time of the declaration of inde-
pendence, there were more than 500,000 of these people in the
country, almost all of them slaves, and chiefly in the southern
States.
The colonists at first, and for a long time, looked upon these.
people as heathen and aliens that had been obtruded upon them,
and spoke and acted about them very much as they seem to have
supposed that the Jews did about the Canaanites who remained
in their country after the conquest, and whom they were per-
mitted to enslave. It was much the fashion, if I may so say, in
those days, to speak in that way. For a long time, the poor,
degraded people seem to have shared but little in the protection of
the laws, and to have had but little sympathy from the churches.
The laws appear scarcely to have regarded them as coming within
their scope. And the Church that was the dominant, and for a
long time the exclusive one, in the portions of the country where
slavery most accumulated—that is, Maryland, Virginia, the Caro-
linas-had not sufficient religious zeal and vitality, though it had
many excellent people in it, to accomplish much in a work so
eminently missionary as the labour of converting these people.
And let it be remembered that this Church was at that time
established by law, as really so as that of England.
The Presbyterians and Baptists had no foothold there until
more than one hundred years after slavery had commenced its
existence in Virginia, and the Methodists were fifty years later
still in gaining an organisation in any of the southern States.
The evil was great before those three denominations began to
exist in that part of the country. At present the Baptist and
Methodist bodies are the great ecclesiastical bodies which exist in
the south. The Presbyterians and Episcopalians combined are
far less numerous than either of them.
What would have been the state of things at the present day if
the churches had from the first taken the ground that no slave-
holder should share in Church-fellowship I cannot say, for I do
not know-it would require Omniscience to answer that question.
But that was not done; nor was it to be expected, considering
PROGRESS AND PROSPECTS OF CHRISTIANITY.
619
i
what was the then state of opinion in the religious world on the
subject. Good men in England were engaged in the slave-trade
till long after that day. The churches in the southern colonies
could hardly be expected to be in advance of the world on that
subject, situated as they were. All that they thought of doing—
all that they thought that Christianity required-was, that they
should inculcate on masters and slaves their correlative duties, and
do as well as they could under laws which evidently regarded
these people as aliens, and property which might be transferred
from hand to hand and place to place. I simply state the facts of
the case, and I think they will not be questioned.
And now the question returns, What has Christianity done for
these people? And we are better prepared to answer it. It has
endeavoured, under laws unjust and barbarous, and every way
unfavourable for the successful propagation of the gospel, to in-
culcate humanity and kindness on the part of the master, and
obedience and fidelity on the part of the slave. It has secured the
comfortable maintenance of the slaves as to food and clothing and
lodging, I speak generally, for I know there are exceptions. It
has secured the enforcement of the laws relating to the Sabbath,
and so given the slave a seventh part of his time as a day of rest.
It is certainly a rare thing for a slave to be compelled to work on
the Lord's Day-especially in those portions of the south where
Christianity is most prevalent. It has exerted a very great coun-
teracting influence in regard to the loose and unjust position in
which the laws have left the subject of marriage. Whatever
those laws may permit in the shape of polygamy, Christianity has
done much to cause the marriage relations to be held sacred.
has done much to prevent the separation of families by sale; and
its influence has been felt in this respect by Christian masters.
* Towards the close of the eighteenth century, more than 160 years after
slavery had been introduced, and when its roots had become numerous and
closely entwined with all the interests of the southern people, the Reformed
Presbyterian Church, and two other small Scottish bodies of the Presbyterian
family, made their appearance in the United States. From the outset, the
first-named took the ground that no slaveholder should be received into its
membership. It was not very difficult for a Church composed almost en-
tirely of people recently arrived and their children, to take that ground and
hold it. A portion of the other two Scottish Churches have striven to
occupy the same ground, and succeeded. This was comparatively easy. It
was quite another thing to create churches composed of those whose fami-
lies had for generations been involved in the evil.
620
UNITED STATES OF AMERICA.
But so long as the laws remain as they are, death, and even debt,
will often defeat the wishes of the best masters. It has brought
tens of thousands of both masters and slaves to the knowledge of
Christ. There are probably more than three hundred thousand
slaves who profess Christ in the fifteen slaveholding States. It
is reported that there are 50,000 in the single State of South Caro-
lina. Christianity has induced many a master to liberate his
slaves. There are more than 400,000 free people of African
origin in the United States, who are the descendants of slaves, if
they were not slaves themselves. These people or their fathers
were liberated through the influence of Christianity. Their
present value, if the value of human beings can be estimated by
money, far exceeds all that England gave to free her West India
slaves; and all this was the gift, as it were, of individuals. Chris-
tianity is steadily advancing in the southern States, as is demon-
strable in many ways. And this is our hope. As the legislatures
of the southern States have exclusive control by the constitution
over the subjects of slavery, each in its own sphere, it is only
through the prevalence of Christianity in all those States that we
can hope for the peaceable overthrow of slavery in the United
States; and of no other overthrow of it will we speak, or can we
speak, as Christian men. It is this, in connexion with the opera-
tion of other causes-among which may be named its circumscrip-
tion within its present limits, and the consequent diminution of
the value of slave-labour, at no very distant day—that will lead
to its overthrow sooner or later. It will require time; but the
great consummation will come. The Christian influence in the
south, though considerable, is not sufficient to control legislation
there. The proportion of the slaveholders-I refer to men, men
of influence, who profess to be religious men-is not great. Many
of their wives and children, many poor white men, and many slaves
and free negroes, are pious; but the overwhelming preponderance
of political influence is in the hands of unconverted masters.
But religion is gaining ground in the south as well as in the
north. It is greatly to be desired that its increase may be far
more rapid. For the influence which is to overthrow slavery must
come from within those States, not from without. The people of
the north cannot liberate the slaves of the south. Of course the
people of other lands cannot. We may grow indignant and blas-
pheme, and even curse, if we will; but it will not hasten, it will
only retard, the work. The people of the south, who alone have
PROGRESS AND PROSPECTS OF CHRISTIANITY.
621
control of the subject, cannot be driven. They may be per-
suaded, and the cause can be greatly aided by proper means; but
those means are not denunciation and malediction, come from
what quarter they may.
I have spoken to you my honest sentiments, as God is my wit-
ness. I have never held any other, because my reason will not
permit it. If I am wrong in these views, I am conscientiously so.
I am not aware that in holding them I am influenced by sinister
or corrupt motives. I have never had but one opinion of slavery
itself, however much I may respect many of those who are impli-
cated in it, both masters and slaves; I sincerely pity them. I
have never made any extraordinary profession or enunciation of
my abhorrence of this dreadful evil, this direful curse, which the
Old World has bequeathed to my country, either in England or
elsewhere, to secure the favour or friendshp of any man; nor
shall I.
There are some things about which I cannot entertain a doubt.
Whatever may be my opinion about the wisdom of some other
measures for overthrowing slavery in the southern States, I cannot
despair of the influence of the gospel as the grand means of its
ultimate removal. I know of no slaveholding state in the Union
where we cannot preach the gospel to slaves, and where they are
not allowed to hear, believe, and be saved. In several States,
not all, laws were made twenty-five years ago, forbidding to teach
the slaves to read. This was done solely through fear, lest incen-
diary publications might be, as was madly attempted, circulated
among them, to excite them to rise and destroy their masters.
That these most unjust laws are disregarded by some masters is
affirmed, and reasonably enough, as well as by slaves who can
* There are people in this country who seem to know scarcely anything
that is worth knowing about the United States. I have astonished some
of them beyond measure by telling them that the gospel can be preached-
salvation by the Lamb can be preached, as the Saviour and the apostles
preached it-to all classes of people in the southern States, slaves as well
as masters; and that, whatever the trials of the former may be, they are not
too great for grace to enable those who believe to overcome. That their
young women are exposed to great temptations, especially those of them
that have any beauty, is not denied; but thousands of them resist, and
successfully resist, those temptations, through the grace which God gives to
those who seek. If one half of what Mr Mayhew has said about London be
true, there are tens of thousands of young women in that city whose
temptations are quite as great as any which our poor coloured girls are
exposed to in the south.
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UNITED STATES OF AMERICA.
read. But no law has been made to prevent the preaching of the
gospel. For this I am thankful. I have devoted a great deal of
my time, from first to last, to teaching persons of the coloured
race, bond and free, to read. I have had in the classes I have
taught, and in the Sabbath-schools I have superintended, at least
three hundred of them, in my younger years, before I entered the
ministry. I am not indifferent to the importance of reading the
Word of God, and I sincerely wish that all, bond and free, black
and white, might be able to do it, and have a Bible to read. But
so long as the gospel can be preached to the slaves, I shall not
despair of their salvation; for I know that it is emphatically by
the preaching of the gospel that men always have been, and
always will be, saved. Besides, I cannot but believe the laws to
which I have referred must be temporary. In the meanwhile,
those means of religious instruction which can be employed ought
to be greatly augmented. And this is perfectly practicable; nor
is the subject wholly neglected, as the missionary and other efforts
of the Presbyterians, Methodists, and other religious bodies in the
south attest. Indeed, the interest in it is increasing from year to
year. May it increase a hundredfold!
I am not ignorant of the evils of slavery in America. I feel
sad when I think of them. The system injures, deeply injures,
both parties. When there are none of the meliorating influences
of religion, these evils are often horrible. Nothing, in my opinion,
but the influence of the gospel, can mitigate those evils, and
finally and completely overthrow the system. The very slave-
holders themselves, with us, are the only men who must be induced
to overthrow it. Can we hope ever to see them do it but through
the influence of the gospel upon their own hearts?
But the question is often asked-whether religion can be ex-
pected to make progress in such a population. God has himself
answered that question. He pours out his Spirit, and renders his
Word effective to the salvation of both masters and slaves. No
man can deny this who has any accurate knowledge of the slave-
holding States. I have preached the gospel too often, to both
masters and slaves, and conversed with both too much, to have a
doubt on this subject. Indeed, if I did not feel confident on this
subject, I should have no hope for the peaceable overthrow of
slavery at all. And if I did not believe that the Spirit of God
can renew the hearts of both masters and slaves in America, I
should have little hope in regard to the debased and polluted
PROGRESS AND PROSPECTS OF CHRISTIANITY.
623
heathen nations of the world. But where is the heart that the
Spirit of God cannot change? Here, then, is my hope. And I
think that the first and greatest duty of Christians, in our northern
States, is to say to their southern brethren-" Slavery is a great
evil to you, to the slave, to the country at large; we earnestly
desire its abolishment; but it is a subject in which you must take
the lead; for with you is the power, by the constitution, to act
effectively in it. The south is jealous of the northern interference;
-very well, do you take the lead in this movement, and we will
follow and aid you; begin with what is practicable, and let every-
thing be done which can be done to cause the gospel to be preached
faithfully to masters and slaves-we will help you with our money
and our prayers. Where the slaves and free coloured people can be
taught to read, let there be no want of schools; where they cannot
be taught in schools, let it be done privately, if that be allowed; if
that be not possible, let them be taught the Scriptures orally, and
assembled regularly, morning and evening, for this purpose, as is
done by some excellent masters in Georgia and South Carolina.
Where you have slaves who are capable of taking care of them-
selves, set them free; and if they may not remain in the State
where you are, send them north, send them west, or send them to
Liberia, if they prefer; if they cannot take care of themselves,
besides clothing and feeding them well, begin to give them reason-
able wages, that they may lay up something for the day when
they may set up for themselves;-in a word, do all you can to
hasten the coming of freedom, and we will stand by you and help
you to the uttermost of our power; we will even bear, if a loss can
be proved, our full share of the expense of a reasonable compen-
sation for your slaves-for the whole of them-in order that you
may not be impoverished."
Something like this is the course which I would have our
northern Christians, and indeed all classes, pursue towards the
people of the south.
Alas! this course has not been pursued as it
should have been. It is quite too old-fashioned to suit the views
of those among us who claim, par excellence and exclusively, to be
the friends of the slave. But to something like this we shall have
to come, before all is over, if ever slavery be abolished in a peace-
able manner, I apprehend; nor do I doubt that this course will
one day be pursued. In the meanwhile, the area of slavery has
been limited by the providential arrangements of our heavenly
Father, rather than any efforts of man, in the results of the late
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UNITED STATES OF AMERICA.
Mexican war;-California and Oregon can have no slaves; it is
very certain that neither New Mexico nor Utah will have any; a
portion of Texas has been saved from the evil;* the slave-trade is
abolished in the district of Columbia; the growing conviction that
slavery is a dreadful hindrance to the temporal prosperity of the
States where it exists; the constantly increasing superiority of the
free States;-all these things, and many more, are conspiring with
moral causes to bring on the day when this dreadful evil must
cease for ever among us. May God hasten it!
8. Romanism.-The original Roman Catholic population of the
United States was very small, and chiefly confined to Maryland.
Even at the commencement of the revolution (1775), there were
but twenty-six priests and fifty-two congregations. By the acqui-
sition of Louisiana (1803), a large addition was made to the num-
ber of those who belong to that communion. The purchase of
Florida (1819) added a few thousands more. But the great source
of the increase of that body has been immigration from Europe-
from Ireland, first of all; and next from Germany and France.
This increase has been very rapid within the last fifteen or twenty
years.
It is not easy to say what is the precise proportion of the
emigrants from Europe to our shores who are Roman Catholics; it
is believed to be rather more than one half at present.
The number of Roman Catholics in the United States at this
time is not known with accuracy. Archbishop Hughes, of New
York, estimated it to be, in 1850, 3,000,000. On the other hand,
the authors of. the Catholic Almanac, published at Baltimore,
under the auspices of the late Archbishop Eccleston, made it only
1,650,000, and asserted that they had taken much pains to be
exact. We are inclined to believe that the archbishop is nearer
the truth than the Baltimore gentlemen. It is worthy of remark,
however, that the increase of the Popish population is less rapid
from immigration than would appear from the numbers that reach
our shores. A large portion of them are poor, and not well pre-
pared to encounter the exposures and sickness which must be
encountered in so great a removal, and to so new a country, pos-
sessing a climate differing much from that which they have left.
Change of diet also has its effects. And, lastly, many lose their
lives by rushing on board cheap but unsafe steam-boats, when they
arrive at New Orleans and other places in the valley of the Missis-
* And 25,000 square miles more would have been, had it not been for the
folly of some of our soi-disant friends of the slave.
PROGRESS AND PROSPECTS OF CHRISTIANITY.
625
sippi, and on the lakes. Dreadful loss of life has often happened
from this cause.
There are now four Roman Catholic archbishops, thirty bishops,
1073 churches, and 1081 priests. They have thirteen colleges, and
numerous male and female schools. Each bishop has students of
theology under his care. Large sums of money are constantly
received from Europe-from the Lyons Society for Propagating
the Faith, from the Leopold Society of Vienna, and from other
sources. They are building many churches every year, some of
which are quite large and costly. A great deal of the money
which they receive from abroad is expended in this way.
The number of proselytes whom they gain from Protestantism has
not been great hitherto. Occasionally a person of some importance,
from his position, or his education and pursuits, or his family, joins
them; but it was rightly remarked, recently, by a Philadelphia
correspondent of the Freeman's Journal, their principal organ, that
where they gain one, they lose many. The editor of the journal
just named, said, some months ago, that the defections from their
Church, in the United States, were perfectly frightful! They are
constantly losing by conversion to Protestantism. And they lose
many more, from their young men abandoning their Church and
becoming infidels. That these persons, or their children, will ulti-
mately become Protestants, is quite certain.
Placed on the same footing with the Protestants by the law, and
constantly mingling with them, and treated kindly by them, as
they almost invariably are, they cannot remain unaffected by the
very atmosphere, as it were, which they breathe. The newspapers,
which are cheap and of a popular form with us, exert an influence
upon them which can hardly be estimated. Our "free schools" in
the northern States bring their children into contact with Pro-
testant ones, and cause them to hear and know many things which
they could not, if brought up in Papal countries. Besides, our
tract-distribution, our Sabbath-schools, our city missions-all com-
bine to bring the truth to the houses and often to the hearts of the
Roman Catholics. I am happy also to state that our churches
are awaking to combined and systematic efforts on behalf of our
Roman Catholic population, as well as Roman Catholic nations
abroad. Our American and Foreign Christian Union, which em-
braces good men of all the evangelical communions, employed last
year-the second of its existence-more than seventy missionaries
among our Papal population at home, and thirty in Papal countries
2 R
626
UNITED STATES OF AMERICA.
abroad. Its income was not much short of £10,000. Some of
the denominational societies are beginning to occupy themselves
with missions among Romanists. Encouraging success has attended
these efforts on all hands.
Rome will find it difficult to contend with our free institutions,
our free schools, our open Bible, and all the other Protestant
influences which exist among us. She may send us as many
bishops, archbishops, and even cardinals, as she pleases. It will
require something more than all this to make headway against the
evangelical influences which pervade that Protestant country. As
to the triumph of Romanism there, we have no fear of it, provided
our churches will do their duty in the way of labouring for the
salvation of Roman Catholics. I am happy to say that our
Christian people are beginning to understand better the work they
have to do in relation to Roman Catholics, and the spirit and
manner in which it must be done--that of kindness and love and
perseverance.* Our ministers very generally, and often, preach to
their people on the distinctive doctrines of Protestantism, and the
great errors of Rome, and the mode of encountering them. On the
whole, I do not apprehend that Romanism is likely to gain the
ascendancy with us. Its professors cannot complain of op ression
in any form. This is a great advantage.
9. Immigration.—The last subject upon which I would make a
few remarks is immigration. This has become a question of the
greatest moment. From the Revolution in England in 1688 to
the year 1775, a period of eighty-seven years, almost the only
emigration from Europe to our shores was from the Continent—
chiefly the persecuted French and German Protestants, and the
former during a period of only a few years. It was within this
period that the Anglo-American population got a fair start. From
* Ten or fifteen years ago, when attention began to be called with some
degree of earnestness to the subject of Romanism, we had some men who
distinguished themselves in their controversies, oral and written, with the
priests. The fierce language of denunciation, of sarcasm, and ridicule, as well
as of powerful argument, was often employed. That these men did some
good, even much good, by awakening the minds of our people to examine the
errors of Popery, and arouse themselves to the conflict with the Man of Sin,
cannot be denied—though their violence was to be deplored. Then, too, we
had our Maria Monks, and books of that stamp. But that era has very much
passed away with us, and that of kindness to the Romanist, of deep com-
miseration for his crrors and danger, and of prayer and appropriate effort for
his salvation, has succeeded.
PROGRESS AND PROSPECTS OF CHRISTIANITY.
627
1775 to 1800, the immigration of foreigners was very limited,
because of the war of the Revolution and the subsequent troubles
in Europe, which made it difficult. During the next decade of
years this immigration became considerable; but in the one suc-
ceeding, it was greatly checked by the war with England. But
since 1820 it has steadily advanced, until at present it is immense.
The emigrants come now from every nation of Western Europe,
and even from the Russian empire. Not only so, Asia is begin-
ning to send to California her thousands of Chinese, and threatens
to pour upon our western shores her polluting heathenism, whilst
Europe is sending here a vast amount of her worthless Chris-
tianity.
way
All this is imposing upon us a great burden. As to the poverty
of a large portion of the emigrants from the Old World, we do
not think much of it; for we can soon put them in the of
supporting themselves. But they are ignorant, many of them, of
our modes of supporting religion and promoting education. They
have been accustomed all who come from the Continent, and
many
of those who come from the British Isles-to rely on the
State for everything that concerns the support of religion. It
takes time, much time-a generation or two in the case of those
from the Continent-to initiate them into the mysteries of our
voluntary manner of doing everything that relates to the Church.
Many of them are slow to learn. We get but little help from this
quarter. They seek riches, and will submit to any toil and self-
denial to gain them; but, as a general thing, they do little for our
religious institutions. The two richest men that have ever lived
in America were natives of France and Germany. They left
millions of dollars. And yet many an American mechanic of
moderate means has done more for the cause of Christ among us
than both of them! It is somewhat different with emigrants from
the British Isles, and yet even they do not equal our people in
liberality; but their children will. And this is our hope in regard
to all: their children, and their children's children, will be thorough
Americans, upon whom we may rely for aid in every good thing.
A large portion of the emigrants from Europe are Roman
Catholics, Irish and Germans. A large portion are infidels, not
only from Germany, but from other countries, as I have stated in
another place. It is very difficult for us to provide for the
spiritual wants of these people, from the want of the right men.
Europe, owing to the low state of spiritual and true Protestantism
628
UNITED STATES OF AMERICA.
in most countries, especially those of the Continent, sends us but
few. It is absolutely easier for us to provide for the spiritual
necessities of our entire native population than for those of the
foreign.
But we are not discouraged. We shall meet all the difficulties
which lie in our pathway with confidence in God, the God of our
fathers, who has never yet deserted us, notwithstanding all our
sins and our great unworthiness. With His blessing, we believe
that our institutions will be found equal to every emergency. We
have a great work to do in our own great country, but we are not
willing to confine our efforts to our own land. We will aid in
sending the gospel to the heathen, to the Mohammedans, to the
Jews; and we will come and help you here, in the Old World, to
resuscitate a pure Christianity, a true Protestantism, in France,
in Italy, in Spain, in Russia, and in Ireland too. Do I say will
come? We have come already. For years we have been endea-
vouring to bring our churches up to this work, and not in vain.
And already we are aiding the good work, in almost every Papal
nation in Europe. We wish to continue to do so; we shall
continue to do so, unless you deem us unworthy to work by your
side; in that case we will retire, and confine our efforts to our own
hemisphere, and to the heathen and the Mohammedans.
THE END.
15 1915
BALLANTYNE, printer, EDINBURGH.