tion from the principles of Calvin and his brother reformers-through the Arminianism of one period, and the Arianism of another, till at length the heartless principles of a christianized deism were espoused. At once to facilitate and to cloak apostacy, the Catechism was changed, the Bible retranslated, and "the tone of public instruction lowered, till even the doctrines of original sin, of the atonement, and the influence of divine grace, are now scarcely recognized the consubstantiality of the Son with the Father denied, and for the most part the high and holy principles of the gospel superseded, by a barren system of ethics." The consequences of this doctrinal departure from the faith, have been an appalling decay and disappearance of pious feeling.

"I know not," says Dr H., "that I have ever seen, except among the lowest and most profligate classes of British society, such general and unblushing desecration of the Sabbath as Geneva even now exhibits. It seems to be the chosen day for general festivity. Their fêtes on land and water are generally on that day. The city seems to turn out for recreation. Minor amusements are seen in all directions. Billiards are rattling amidst the loud laugh of the players. The theatre is open, and other public shows are frequented by crowds. Nor, I fear, do you hear in many quarters such expressions of sorrow or indignation as this overt desecration of the Lord's Day is fitted to inspire."

It is refreshing to turn from the contemplation of these tokens of dark apostacy, to the symptoms of begun revival which are enumerated in the work before us. If the sainted spirit of Calvin, were it permitted to revisit the scene of his almost superhuman labours, would burn with holy indignation, as he observed the profane frivolity which distinguishes a Genevan Sabbath, and the strange fire which is now kindled on the altar of his beloved church-he would also exult in finding that a devout remnant exist, who sigh and cry for the desolations that are around them, and long and labour for the turning again of the captivity of this portion of God's heritage.

As connected with the revival of religion in Geneva, Dr Heugh gives an account of proceedings against Dr Malan, with some most interesting notices of his ministry. The ejection of Dr Malan from the Established Church on account of his evangelical sentiments, and his subsequent labours, have been instrumental in a remarkable degree in promoting the spread of religious truth in Geneva. Not without discouragement, it appears, this venerable servant of Christ continues to minister to the small flock which has been formed under his pastoral care.

"It is not easy to estimate the extent of spiritual success with which his labours have been crowned. He is very careful in the admission of members; and, according to his own estimate, there have been several hundreds in communion with his church since the period of its formation in 1818. Dr Malan's chapel has not a little about it to command interest. It is situated without the city, a few minutes walk from its southern gate, in a small suburb called Pre l' Eveque. The sequestered grove-like appearance of the spot strikes and pleases the eye of a stranger. About an acre of ground is enclosed by a high wall, and is laid out, with equal taste and economy, by the good doctor, who possesses, I believe, the one quality from nature and the other from necessity, both being hallowed by the grace of God. On entering, you perceive a compound of orchard, vineyard, flower and kitchen garden, shaded walks and retired arbours. Toward one angle is the chapel, a very humble edifice in exterior appearance, but neat and clean within, and capable of accommodating about 500 persons. At a small distance is the doctor's dwelling house, a plain commodious mansion, having Joshua's vow inscribed

* *

above its entrance,- As for me and my house we will serve the Lord.' The audience in the chapel is generally small, but they seem to be, like their pastor, devout. Indeed, devotion, sanctity, that holiness which becomes God's house, seems the pervading character-the very atmosphere of this peaceful Genevan retreat. Often, however, I could not but fancy that I perceived an air of sadness overshadowing the devotions both of Dr Malan and of his church. It seemed to me that they were not strangers to the experience of the pious captives of old, when they thought of the stones and rubbish of Jerusalem, and wept when they remembered Zion. No wonder. They are at the gate of Geneva." Pp. 103, 104.

Among the indications of returning vitality-at once the consequences and the occasions, under God, of an improved state of things among a portion of the Genevese, and pregnant with promise of future blessing, Dr Heugh assigns, of course, a prominent place to the formation and the labours of the Evangelical society, which, with an annual income of about L.4000, drawn from the free will contributions of the christians of Geneva, supports no fewer than eighty agents in infidel France-including pious colporteurs, itinerating ministers, and pastors of churches, --and has been honoured of God with a measure of success, large in comparison of its resources, in a field, the urgency of whose claims on the sympathy of protestantism, cannot be too strongly stated or too deeply felt. We have the following notice of the admirable and devoted men who fill the offices of that institution.

"Professors of theology were wanted, men of piety and of power, men who should not only be competent for the discharge of the functions to which they were summoned, but whose names should be a guarantee for their competence and fidelity, and who, by their known talents and acquirements, consecrated to the service of Christ, should surround, with a sacred lustre, the infant institution. Such men, the great Head of the Church had already provided, and brought them prepared for the work by a way which they knew not. Dr Gaussen had been ejected from his parish because he preferred the sacred scriptures to a Unitarian catechism, as a text-book for young disciples. Dr Gaussen was just the man for teachinga sound and scriptural theology; and, disengaged from other service, he accepted the office of professor of systematic divinity. Dr Merle D'Aubigné had officiated for some years as a protestant pastor in Brussels, and was chaplain to the king of Holland in that city. The revolution in that country, which terminated in the separation of Belgium from Holland, occurred the year before. Dr M. D'A. was placed in the midst of the sanguinary contest which raged in Brussels for a few days; and in a tract recently published, he describes with his accustomed effect the spectacle he witnessed, and in the midst of which he was wonderfully preserved. When the king of Holland lost Belgium, the services of Dr M. D'A. in Brussels were no longer wanted. He returned to his native Geneva, not knowing the things which should befal him there; his previous studies (since that period so productive of instruction and delight to multitudes), had been greatly versant with ecclesiastical research; and thus both as to place, character, and acquirement, he was prepared by God for the office which he consented to accept in the new Genevese institution, and which, with so much honour to himself and advantage to his pupils, he continues, and I trust shall long continue, to hold, professor of ecclesiastical history and homiletics. Great attention has been paid in Geneva to what is denominated Hermeneutics and Exegesis, or the principles of Biblical interpretation, and the critical and practical exposition of the sacred books, guided by these principles. For the superintendence of these important departments of sacred study, two other highly competent persons were soon happily found, the one Mr Pilet, the preacher in the Oratoire, who, I believe, previously belonged to the canton Vaud, and who explains the New Testament to the students; while Mr Bost first, and now Mr La Harpe, who received part of his academical education in this country, explains the Old Testament, and also gives instructions in the Hebrew language, for both of which

Mr La Harpe is understood to be eminently qualified. Thus, as far as teachers were concerned, the pious projectors of the new theological school, to use their own expressions, bad their faith soon turned into vision. How faithful is God in the fulfilment of his promises to his confiding people who patiently wait for him!

"Including a preparatory seminary, the number of students at present is forty, those in the theological department being sixteen. The latter are all understood to be young men of soundness in the faith, and of decided piety; and it is hoped will, through the blessing of God, imbibe some portion of the spirit of their instructors. The theological course occupies three years; the session each year being nine months. Those who require gratuitous support, receive it from the funds of the institution on principles of strict and prudent economy. The students who, after finishing their curriculum, have left the institution, have found employment in France and elsewhere, having received ordination to the ministry in churches with which their wishes or associations connected them." Pp. 127–131.

In Switzerland, as in our own country, the overthrow of the system of civil establishments of religion is rapidly approaching. The master minds of D'Aubignè, Gaussen, Vinet, and Burnier, are enlisted on the side of a self-supported christianity. And it cannot be doubted that their eloquent and christian-like expositions of the beauty and power of the Saviour's own ordinance for the maintenance of his religion, are fast leavening the minds of their intelligent countrymen. The alarming progress of popery, and the indomitable zeal of its disciples will accelerate the consummation. We tender our warmest acknowledgements to Dr Heugh for the luminous and singularly powerful statement of truth which he has given in the closing part of the "Notices" on this all-absorbing question. Let dissenters study it, that they may know thoroughly their own principles in all their scriptural and commonsense simplicity and consistency. Let our Free Church brethren candidly weigh it, and cease dotingly to cling to a theory which, in its application to practice, all history proves to be adverse to the peace of society,leading to exclusive and arrogant claims on the part of the church, or to the surrender of her spiritual liberties. Let them give in their adherence to the great truth, that the maintenance and extension of his kingdom have been committed by the Saviour to his followers as their vocation, and that for civil governments to interfere with the affairs of the christian church, or meddle with the machinery which has been framed by its Lord for its support and advancement, is to trespass beyond their function, and put forth an irapious hand to touch the ark of God. We cannot deny ourselves the gratification of laying before our readers the following passage, which is worthy of being written on the gates and on the door posts of the dwelling of every pure, a free, and a scriptural christianity. Let us pray and labour that the struggle which will level with the dust those battlements which have been erected round the church of the Redeemer, but which "are not the Lord's," may be hastened onwards; and that God's own work may soon be advanced only by means of God's appointment!

"In the opinion of wise and good men on the Continent, there is a visible and even a rapid tendency to the separation of the two powers. The alliance, once strong, is now waxing weaker, and successive changes preparatory to its dissolution, are now matter of history. What are those changes?

"First, there was the era of exclusive and violent intolerance, in which, it is true, Rome set the example, but which, unfortunately, the reformed churches, as soon as they could, were in haste to follow. This was the golden age of civil establishments

of religion, the period of their perfection, power, and glory. In this era, the religion of the state was the only religion,-the church of the state the only church; toleration (to use their own chosen epithet) was intolerable; the dissenter was a rebel against both ecclesiastical and civil authority, and the only regimen prescribed for him by the one or the other, was violence. He must be fined, or imprisoned, or banished, or tortured, or hung, or drowned, or beheaded, or burned. This glory has departed! This age has passed; not, however, till it had soaked the earth with blood. It was its vocation and it fulfilled it!

"The age of toleration followed, in which that was at last done which church and state could no longer help doing-in which men, long broken down and crushed by oppression, began to rise and help up one another, and gather some strength again, and breathe, and look rather significantly about them, in which they began to receive, and (fools that they were) were glad for the moment to accept a liberty from their fellow men to worship God as they chose. In various countries toleration became more or less extensive and free.

“The age of bribery has come. Retaining some one sect in special alliance, states have begun to extend 'side looks of love' to others, and to employ their gold to purchase their favour. They now pension those whom of old they persecuted, and whom, but of late, they could only tolerate; and, as if they had become indiscriminate in this new affection-as if characters the most opposite were alike acceptable to them as if all differences in creed or in morals were either fabulous or imperceptible, to pension nearly every sect that will consent to be pensioned. Thus France pays Protestants equally with Catholics. Geneva has her public funds for the Romish Curé as well as the Unitarian Presbyter. Belgium is not less liberal. But we need not pass for examples into other regions. In this last effort to preserve ecclesiastical alliance, Britain has been first among the foremost; and with great pecuniary liberality (for she has a prodigal passion for pay) she salaries Protestants and Papists—Maynooth and Oxford-Presbyterians, Independents, Methodists;— nay, I am not sure but even Mohammedans and Hindoos share in Briton's bribing bounty.

"Is any other expedient in contemplation? Is any other mutation yet in reserve ? Is there any third term between the two sides of the alternative-pay all or pay none, which yet remains to be resorted to? Probably the last expedient is expended; and if bribery will not do, nothing now will. But will it do? When ancient Rome began to bribe her invaders, her fall was at hand, and her gifts were the means as well as the omens of her ruin. And all those shifts and changes-all those successive expedients, are the attributes, not assuredly, of the all-wise and immutable Jehovah, but of the ill-assorted inventions of erring, foolish, presumptuous man; and are recognised by all but the blind, as the sure marks of things which must be shaken and removed, that those things which cannot be shaken may remain. And if there be any truth in the deep and solemn convictions of the nonconformists and dissenters in this empire, comprehending no small portion of the scriptural piety, the sober morality, and the sound sense of the land,-convictions common to them and the American churches of every name—that civil establishments of religion are not of God but of man,-that they have served no good purpose even for the men of worth who have unhappily been induced to avail themselves of them, and that, in regard to others, they have served no purpose whatever so effectually as to supply a weapon to the persecutor, a name to the proud, money to the worldling, a soft couch for repose to the indolent and lazy, a useless rampart to the timid victim of false fears; that they have raised a frowning wall of separation between a sect within and sects without,-that they have shut up large portions of Christ's professed followers, like prisoners in some fastness, when they ought to have been free and abroad in all directions, allaying strife, healing divisions, scattering the immortal seeds of heavenly truth and charity, and hastening to carry the tidings of mercy to a world that has not yet heard them; then, verily, the nineteenth century will be illustrious if it shall accomplish their immortal and final downfall." Pp. 232-236.

Sermons delivered on Occasion of the Death of the Rev. John Mitchell, D.D., late Professor of Biblical Literature to the United Secession Church. By JOHN BROWN, D.D., Edinburgh; and the Rev. JOHN ROBSON, A.M., Glasgow. D. Robertson. 1844.

HAVING in our last number gratified our readers with a lengthened extract from the second of these sermons, containing, in full, the account of Dr Mitchell's life, and Mr Robson's admirable delineation of his character, we intend little more at present than to express our sense of the merits of these discourses, as alike honourable to their authors, and worthy of the occasion on which they were delivered.

Dr Brown's discourse is grounded on John xi. 11,-“ Our friend Lazarus sleepeth." The consolatory truths which the passage contains and suggests are stated in a series of propositions. The train of thought is luminous as a sunbeam, and the style marked by appropriate and chaste simplicity. We quote from the illustration of the first principle, viz. the peculiar relation between Christ and his people, and the relation among his people, originating in their relation to him.

"The peculiar love our Lord bears to his people, is manifested in his conduct towards them. He has friends, and he shows himself friendly to them. He maintains a constant intercourse with them, in bestowing on them all necessary blessings. When two or three of them come together in his name, he is in the midst of them; and in their solitary retirements, when they enter into their closet, and shut the door on them, He and his Father come to them, and manifest themselves to them in a way they do not to the world, so as to constrain them to say, in adoring gratitude, Truly our fellowship is with the Father, and with his Son Jesus Christ.' The secret of the Lord is with them who fear him, and he will show them his covenant.' In the ordinances of his grace, he often speaks to their heart words of instruction and consolation. They know his voice, when, by the power of his Spirit accompanying his word, he says, 'It is I: be not afraid. I will never leave thee. In six troubles I am with you. Fear not only believe. Be faithful unto death, and I will give you a crown of life.' He guides them in perplexity, he sustains them in weakness, he guards them in danger, he warns and reproves, he instructs and consoles them, he chooses their trials for them, and supports them under them, he regards all their weak attempts to please him with tender complacancy, he helps their infirmities, he represses their fears, he encourages their hopes, he rewards their services, he guides them by his counsel amid the difficulties of life, upholds their spirit under the weakness of declining nature, and when all other friends can do nothing for them but pray and weep, amid the extreme debility or the extreme agony of the dying hour, he gives suitable help and seasonable deliverance, and introduces their separated spirits to the delights of paradise.

"As Jesus is the friend of all, of every one of his people-so every one of them is HIS friend. If he loves they also love him; and if his love to them is peculiar, such as he does not cherish to any other class of men, so their love to him is peculiar, such as they do not cherish towards any other being. They love him, for they see him to be infinitely lovely; they love him, for they know him to be infinitely kind. From what they know of him, in consequence of having been made to understand and believe the account contained in the divine testimony of his worth and holiness, and love and kindness; and from the experience they have had of his love, and condescending and tender care of them, they cannot help loving him, and loving him as they do no one else.

"And this love manifests itself in a variety of appropriate ways. They seek intercourse with him. They cannot be happy away from him. They love the habita