Imágenes de páginas
PDF
EPUB
[blocks in formation]

Thirdly about this time the pastors learned that they were to reckon amongst their professed adversaries two men who were very different from the Counsellor Grenus-two pastors, who were going to reprint the Helvetic Confession of 1566, with a Preface explanatory of their motives and religious principles. In vain the clergy sent a deputation to the elder and more gentle of the two, to represent to him that the publication of such a work might excite fresh disturbances, and that if Christians saw their teachers cpposing each other, and exhibiting the Holy Scripture as self-contradictory, it would produce mistrust and be injurious to their faith and piety; that the pastors, therefore, having warned these two brethren of the danger to which they exposed religion if they persisted in their undertaking, threw all the responsibility on themselves of the unhappy effects which might follow.

M. Cellerier, Sen. and M. Gaussen, were not deterred from publishing their Confession of Faith and their Preface; and what was the time chosen for the publication? That at which the pastors were unjustly assailed, and at which silence was enjoined by the civil authority. Neither the Confession nor the Preface produced the impression anticipated by these gentlemen; they even brought upon them the wrath of the Romish priests, by speaking incorrectly of the worship of images. But I refrain from saying more on this subject, from the respect always felt for M. Cellerier, and more especially from the cousideration due to his son.

Fourthly, M. Ami Bost published, in 1819, a work intitled Genève Religieuse, in which he represented the

Church in his country as in a lapsed state; one of the proofs which he adduced was a discourse lately pronounced in the Consistory, to many parts of which he attributed a sense directly opposed to that of the author. He professed that the pastors had some object, some secret which if revealed at a certain epoch would have excited indignation; insinuating that the pastors had conceived some mysterious and guilty project; whereas this phrase, purposely detached from its context, related merely to the suppressing of confessions of faith, resolved on in 1705, and kept secret during twenty years at the request of the Government. M. A. Bost spared neither his masters nor professors; he endeavoured to convince the people that they were led astray, and he extolled what he denominates the new church-that is, a few dozens of persons who separated themselves from the national church in 1817, and who are headed by Messrs. Guers and Empaytar. The passages on which he founded his appeal to the separatists shewed at least his incapacity as a critic; he blamed every thing which proceeded from the pastors, and approved every thing, even to the writings of Grenus, which was inimical to them; he contemned as broken cisterns, knowledge, improvement, reason, science and virtue. Beware! This new OMAR, in the height of his zeal, is for burning every thing.

Fifthly. The heads of the New Church, as they are pleased to term it, put out several pieces all written with the same intention. However indecorous and blameable the conduct of these persons has been, we must acknowledge, that in seceding, in the first instance, from the Church of Geneva, and boldly declaring themselves its opposers, they have given an example of integrity which ought to have been followed by many of their disciples, who remained at first, and still remain, apparently attached to their National Church only for the purpose of wounding that Church more deeply.

Sixthly. We may number amongst the antagonists of the Genevan Clergy the Pastors of Lauzanne, who broke off all communication with them; at their head was Dean Curtat, who took

every opportunity of speaking and writing against the Genevans with all his wonted violence. He laughed at the attacks on his neighbours, which he beheld from the height of his orthodoxy as from an impregnable fort; he was ill able to conceal his joy when he saw them insulted, nor did he shew much repugnance to insulting them himself; but he no longer laughed when the Methodists and young ecclesiastics, who had caught their fanaticism, inveighed against his faith and his public instructions in the terms which he had considered so appropriate to those of the clergy of Geneva; he now lost his temper, his indignation was roused, with a voice of thunder he cried shame on his aggressors, and he had recourse to measures against them of much greater severity than those employed by the pastors of Geneva, which he had spoken of with disapprobation. This man, otherwise intelligent, well-informed and full of zeal, is violently prejudiced against Geneva; he would speak of that city in the spirit of the words formerly used, "Can any good thing come out of Nazareth?"

Seventhly. The Editor of the British Critic, who, in his Number for July 1819, whilst affecting great care to hold the balance of judgment with an even hand, shews his prepossession, and his partiality to the Thirty-nine Articles.

Eighthly. The Christian Observer, which gives in June, July and August 1820, meagre analyses of some sermons by M. Cellerier, Senior, and takes that opportunity to strike at Geneva. According to the writer, it is a country in which a spirit of false and worldly philosophy teaches contempt for the great work of redemption. In his opinion, M, Cellerier is the only individual who maintains his standing amongst a fallen clergy, &c. I did the Editor the honour to believe that he was under a mistake; I wrote to beg that he would correct the false statements, by which he might unwillingly injure us; but he proved that he was not unwilling to injure us, by utterly disregarding my remonstrance, and neglecting to insert my letter in his publication.

Ninthly. The Archives du Christianisme, in several articles written at

Paris, and at Montauban; amongst others, in an eulogium on Professor Encontre.

Tenthly. M. Méjanel, who, in 1818, wrote against the Pastors, and since that time, employed by the Continental Missionary Society, has gone from place to place doing mischief. He was condemned some months ago to fine, and imprisonment by a French tribunal, for having in various places set parishioners against their pastors, and turned them to Methodism.

In the eleventh place. A little regiment of middle-aged ladies, who have just exchanged one passion for another, or relieved the void of the heart by adopting one; they have talked much against the Pastors of Geneva, armed with a small Bible, they have employed themselves as itinerant theologians in visiting artisans, rustics and indigent persons, to convince them of predestination, irresistible grace, the inutility of good works, and the heresy of their pastors. We must say, however, that their erudition, their zeal, their eloquence, and even their alms, were generally incapable of baffling the unostentatious good sense of their countrymen.

[ocr errors]

Twelfthly. A host of Methodists, of both sexes, who cherish the prejudices they bring hither by associating at Geneva with none but the enemies of the clergy, and who travel about, repeating the accounts they have heard in the enemy's camp, without having made the slightest effort to hear both parties.

In the thirteenth place, and, above all, (for he would be very much of fended if he were passed by in silence,) M. Malan, who, by his own pamphlets and those of his friends, and by his journeys and his preaching, moved earth, and almost represented heaven as uttering an audible voice, to convince men that Christianity and infallibility in Geneva were with him and his partisans alone.

Testimonies of Esteem and Confidence given to the Clergy.

In the beginning of this contest some adherents of the Pastors, with out giving their names to the public, exerted themselves in the cause: the first published two Letters to a Friend, the style of which was generally cen

sured as light and satirical; the other, a mild homily addressed to a friend of religion. A young student and an inhabitant of Jura, likewise published some considerations in favour of the clergy; after that, the press was not employed in their defence. At a later period, when the most scurrilous attacks were multiplied, the pastors, reduced to silence by their magistrates and incapable of making their voice heard amid the clamours of their adversaries, received from their flock highly gratifying testimonies of approbation, which, added to the consciousness of having performed their duty, mingled some sweetness with their affliction, and administered some consolation amidst their sufferings under this crusade of superstition and fanaticism.

On the 12th of September, 1818, they received the following letter from the Government: "The Council of State, deliberating on the fresh at tacks directed against the clergy, have resolved to declare to them their opinion-that the interests of religion, the peace of the church and the dignity of its ministers require that the pastors should still refrain from the controversies which have arisen on theological doctrines. The Council of State acknowledge the important services rendered to religion and morality by the clergy; and feel a lively interest in the afflictions endured by that venerable body, and entirely approve the wisdom and piety evinced by them under such difficult circumstances. Whilst the Council of State are offering this testimony of full confidence, inspired by the manner in which the pastors perform their functions, they urgently renew the request, that the clergy will abstain from repelling the charges against them, otherwise than by continuing to afford an example of those virtues by which they have hitherto been so honourably distinguished.

"Signed, De Roches, Secretary of State."

The clergy at the same period received various addresses with many hundreds of signatures, in which their people manifested strong displeasure against the machinations of the sectaries.

[blocks in formation]

"Gentlemen!

No. I.

"The indignation excited by the recently renewed efforts to deprive our pastors of the confidence of their flock has been universal, although productive of various impressions. By some, these manoeuvres are regarded as too contemptible to deserve the attention of worthy men. Others consider it imperative on the clergy to repel in an energetic manner the attacks which have during some time been made upon them, to the great detriment of Protestantism and of all religion. Lastly, others, without forming any opinion on the conduct to be observed by the pastors under these circumstances, feel anxious to testify, in an address to that effect, the confidence, gratitude and attachment cherished in the bosoms of all their people, and redoubled by the existing circumstances. This address, in seventeen sheets, containing several hundred signatures, we have the honour of transmitting, with the information that other addresses will be presented to you." The signatures follow.

No. II.

"Gentlemen and much-honoured Pastors.

"Finding our days of communion and of fasting a second time disturbed by the efforts of fanaticism and the libels of calumny, we have felt it our duty to express to you the sentiments universally excited by these fresh attempts upon our religion and our country. Whilst you, animated by the spirit of our Lord and Saviour Jesus Christ, are providing with so much affection and zeal for the spiritual wants of your flock, shall the objects of your care remain silent and unmoved when the spirit of evil is called up to cast its venom on your ministry, and to rob you of the confidence you merit? No, if your wounded bosoms need consolation, it is in the hearts of the faithful, that you ought to find it, and that consolation, thanks be to God! we are able to offer.

"With whatever art hypocrisy has woven her web, how daringly soever she has exposed it to sight, the church has discovered, and shuddered to dis

cover, the snare which was laid for her; in short, she beholds the persecution, the animosities, the numberless evils that await her, if ever the spirit which directs the machinations we now witness should become triumphant.

"We could not be sensible of the peril which menaced us without turning to you, our honoured pastors, and acknowledging with more perfect conviction the entire conformity of your instructions, of your consolations and of your example with the doctrine and the spirit of our Divine Master.

"We entreat you then, respected pastors, in the first place, to dismiss from your minds any anxiety respecting the effect that might have been produced on your flock, either as to their faith or the sentiments with which they regard their instructors, by the misrepresentations and calumnies lately propagated amongst us; and secondly, we entreat you never to depart from that system of wisdom, charity and firmness which you have hitherto pursued, and for which we now offer you our most sincere and grateful acknowledgments.

"Our fervent prayers ascend to the Almighty for the success of your ministry and for your happiness even in this life, &c. &c.

"Geneva, Sept. 9, 1818." The signatures follow.

No. III.

[merged small][ocr errors]

"The Theological Students to the Pastors.

"From the moment the Theological Students were made acquainted with the fresh assaults on the venerable pastors, they were animated by the most powerful sentiment of indignation. Convinced that adversaries like yours deserved to be passed by in silence, and assured that you were perfectly acquainted with the sentiments of the students towards you, they resolved to take no active measures on this occasion; but having learned that their conduct has by some been misrepresented, they now offer this expression of their attachment, and at the same time declare that they are animated by the same spirit which actuates you, being persuaded that the principle of the Reformation is full and entire liberty of examination and judgment. Having before their eyes the example of wis

"To the Rev. Pastors of the Church dom, firmness, kindness and charity,

of Geneva.

"Gentlemen and much-honoured Pas

tors.

"The members of your church would not have considered the daring attacks on you in recent publications deserving of their notice, if they had regarded merely the impotence of the hands by which you are assailed, or the power of truth by which you are defended; but their indignation is aroused by this unexpected renewal of the efforts of hypocrisy, by those cries of fanaticism which strike terror into the heart of true piety, by the fire-brands of discord hurled into the bosom of religious peace. Devoted to the duties of your office, and surrounded with our love and veneration, be pleased, respected pastors, to re

given by you to all the Reformed Church, they will walk in the path which your instructions and your conduct point out as the way of truth; and they implore the Almighty to pour his choicest blessings on your ministry and on their studies.

"Be pleased, Gentlemen, to accept these feeble expressions of the sentiments of the Theological Students; who will ever remain your respectful, &c.-Sept. 1818. In the name of all the rest, "Le Préteur."

Churches of Switzerland, almost unaAt the same period the Evangelical nimously, addressed letters to the clergy amply denoting their affection and

confidence.

[To be continued.]

SIR,

M

Y attention having lately been directed more than usual to the superstitions of Pagan Idolatry, I have been led into a train of reflection which, if it may at all contribute to illustrate the evidences of Christianity, will not be regarded as unprofitable. The question which arose in my mind was this, whether there be reason to think that without a divine interposition these superstitions could have been banished from the world, and a purer religion substituted in their place. In considering this question the natural inquiry is, by what means, exclusive of Divine interference, such a revolution must have been effected, if effected at all. And the only means on which the imagination can fix are these, that men of superior talents, who should have seen the folly of the popular worship, would have endeavoured to enlighten the more intelligent of their countrymen, and that as knowledge descends from the wise to the ignorant, the illumination would at length have reached the lower orders of society, till none should have been left to believe what men of sense had universally rejected. And when the absurd theology which had been received by inheritance had been shewn to be as groundless as it was irrational, it may be supposed that juster views of religion would easily have found their way into minds no longer occupied by prejudices which might prevent their reception. But he who knows any thing of human nature, he who is aware of the force of religious prejudice, and who also considers how little of the knowledge which enlightens the more intelligent members of a community ever makes its way to the vulgar, will see reason to doubt whether superstitions so deeply rooted as those of ancient Paganism could have been eradicated by the means supposed. To have effected such a work, must have required a long succession of intelligent and reflecting men, who should have employed their labour upon the undertaking, and who should not have suffered themselves to be discouraged by the opposition which they would have encountered, or by the slow progress of the reformation which they were endeavouring to effect. For that its progress must have been slow, we

may safely infer from the pertinacity. with which the most gross corruptions of Christianity have been retained for ages, and are still retained, by the great majority of its professors. And one thing appears certain, that unless a theology, which should have taken. strong hold of the feelings, had been. substituted for that which had been displaced, the supposed subversion of idolatry would have been followed by a period of general scepticism and irreligion. But where was this theology to be found, or whence was it to be sought? The boasted philosophy of the ancients supplies no system which could have been brought hoine to the minds of men with sufficient authority to supply the place of opinions rendered venerable by their antiquity, and confirmed by every thing that can strengthen the impression of that which men deem sacred. Indeed, the philosophers scarcely differed more from the vulgar in their opinions than from each other, and had they all agreed, their arguments were too subtle, and their conclusions too uncertain, for general acceptance and utility. Nor could they have possessed any influence which might have ensured the admission of their doctrines, while their arguments were not understood. Some, perhaps, will say that idolatry having been once dismissed, the religion of nature must of necessity have prevailed, or rather that the religion of nature must ultimately, by its own evidence, have banished idolatry from the world. Of the religion of nature much has been said both by Christians and Unbelievers, and if we are to believe what we are sometimes told concerning it, its truths are emblazoned in the heavens in characters which all can read and which none can misunderstand. This religion is said to teach with the utmost clearness the unity and perfections of God, the doctrine of a universal providence, and the future existence and immortality of man. I believe that the world is wiser than in days of yore, and that juster modes of thinking have been adopted in modern, than what prevailed in ancient, times. But I do not believe that it is owing to this advancement in wisdom that men of talents, not greatly above the common level, can now with a single glance of the intellect clearly see the evidence

« AnteriorContinuar »