last Decree of the Grand Council, dated January 22d; no such authority having been either really or intentionally voted. The majority of the Commission therefore proposed, that the Council of State should be requested to revoke the seventh Article of the Arrête of March 28th. 2. On the general question of liberty, the majority also demanded that toleration should be granted, under certain restrictions; inasmuch as the first Article of the Decree of January 22d expressly declared, that religious meetings are only to be suppressed when they compromise very seriously public order. 3. As to the special cases of Messrs. Scholl, Testuz, Descombaz, and others, the majority proposed that they should be recommended to the merciful consideration of the Council of State. Each of the two Members of the minority of the Commission proposed an amendment: one was to the effect, that toleration should only be granted after the votes of the nation had been taken; the other proposed that a vote to pass to the order of the day should be pronounced on the whole affair. Such is a summary of the questions which have been under the consideration of the Grand Council since yesterday morning, and on which a solemn vote has been passed, in a crowded house, but a few hours since.

It will not, perhaps, much surprise you when I say, that the proposition to pass to the order of the day has been pronounced on the whole question, by eighty votes against forty. It follows, that the persecuted Ministers can have no redress, and that peaceable worshippers can have no protection, either from the Legislature or the courts of law, their assemblies being again declared illegal.

Full liberty we could hardly expect so soon; it is neither in the habits nor the will either of the governors or the governed; but when we call to mind, that since January last, when the last Decree was passed, the whole of the intolerant governments of Europe, with hardly one exception, have "let the oppressed go free;" that even Sardinia and Austria, our neighbours,-one the unrighteous persecutor of the Waldenses, and the other the despotic upholder of Popery, have proclaimed liberty of conscience and freedom of worship; could it be expected that the Democratic and Protestant Canton de Vaud should, under such circumstances, still persist in acts of injustice and oppression?

I shall not enter into further details on these painful proceedings. Allow me simply to record two classes of impressions produced on my mind during the recent debates. Some are painful. It

was painful to witness the bitter enmity of the leading Members against the cause of truth and liberty; to hear the sophistry and low sarcasm by which they met serious and sober reasoning, and of which sarcasms, to say it in passing, English Christians and the British Government had their due share it was painful to perceive the efforts made to prevent the discussion from taking place, and to listen to the numerous votes against a righteous cause. Other impressions are gladsome. Many noble testimonies have again been borne in favour of liberty and piety; and not only solid argumentation, but the testimony of the Bible, and of Christian experience, has been brought to bear on the subject. This is encouraging; for it is written, "He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him."

You have already learned the verdict pronounced against Mr. Scholl and Mrs. Vinet, by the police-court of Lausanne. Of the noble and very Christian defence of Mr. Scholl, I say no more at present; but there was something peculiarly touching in the case of Mrs. Vinet, the widow of a man "whose praise is in all the churches." In his address to the Magistrates, the Counsel for the defendant made the following remarks:"There is," he said, "something providential in the appearance of Mrs. Vinet this day at your bar. Was it not proper that the widow of a man who, the first in our country, advocated the cause of religious liberty, and who has so much suffered in its behalf, should be the first to appear before you, the first who should be the victim of unrighteous laws against liberty of conscience? There are some remarkable coincidences in her case. The day on which the meeting at Mrs. Vinet's was dispersed by the police, was the anniversary of the day on which Mr. Vinet left his house for the country, never to enter it again. The day on which Mrs. Vinet received the summons to appear at your bar, that day twelvemonth her husband had removed from a world of oppression and suffering, for a better. And this very day, on which she appears as a criminal before you, is the anniversary of that on which the mortal remains of Mr. Vinet were led to the grave." These facts are eloquent, and they greatly help the cause of liberty.

Such are the latest facts connected with the present state of things. We are, I am afraid, sometimes too sanguine in our hopes of liberty, and too impatient under the cross. God is teaching us and

the country very solemn lessons, which may we learn in silent adoration!

We continue to meet as best we can, in woods and kitchens; but "the best of all is, God is with us." It is very encouraging to know that so many prayers continue to be offered up in our behalf in your happy England, and that so much interest is excited in our favour.

According to the appointment of our District-Meeting, I hope to start next

week on a visit to the Waldenses of Piedmont, in answer to a pressing invitation. I hope to be able to forward you an account of my visit to that interesting people.

I have applied for a renewal of my Permis de Séjour, which expired on the 5th instant. No objection has hitherto been made; but the result can only be known in a month. You shall be apprized thereof in due time.

In

HAVING just returned from a Missionary tour, deeply impressed with the importance of this department of labour, I may be excused if I make it the subject of a letter to you. The circumstances in which Missionaries are placed in India, few in number, and far distant from each other, leave vast tracts of country wholly neglected, and hundreds of thousands of souls without even a hearing of the Gospel. Large towns are properly chosen as permanent stations, and the abundance of labour confines Missionary operations almost entirely to them. The consequence is, that though a circle of a hundred miles round any station encloses a vast number of densely populated towns and villages, the Gospel is seldom or never preached in them. most cases, (in every case amongst us,) there is but one Missionary to a station; or two, only one of whom is married. Immediately-pressing duties occupy, and often from their multiplicity fritter away, our time; and we are unable to economize, and to the greatest usefulness apply, our strength by a division of labour. Were we more concentrated, or as many additional men sent out as would give four or five to each station, there is every reason to believe that the work would be more prosperous; each individual would be able to do more than he can possibly do at present, whilst all the cares and numerous duties of a separate establishment divide his attention; unavoidable absence from the station would not put a stop to its operations; and a greater steadiness would be imparted to the work. One of the most important results would be, an increased itinerancy. Paradoxical as it may seem, concentration would enable us to extend the preaching of the Gospel over a larger extent of country than we do now, as well as impart stability to the regular station-work. Two Missionaries might, at all proper seasons, be

spared for the work of itinerating; who, by taking long tours, and frequently visiting the same places, would preach the Gospel in hundreds of cities, towns, and villages that are seldom, if ever, reached on our present plan. An insufficient number of labourers confines us to our several localities; for no one can leave his family alone, without much anxiety and inconvenience; and, in the case of the country stations, such a course would be highly improper. The difficulties and discomforts of travelling, (except at very great expense,) where there are no roads, no places for resting but either the shelter of a tree, or open, exposed, and often dirty, choultries, render it impossible for any one to take his family along with him; and even were he able to do so, the work he has to perform requires the utmost freedom from encumbrance. If several families resided at each station, any two Missionaries could leave home with comfort, and be free to go any required distance, wholly given up to the work of preaching.

In the Canarese country there are very many towns with a population of from five to fifteen thousand each, situated in districts thickly studded with large villages and hamlets. The name of Christ has been named in scarcely any of these, or, if so, very rarely, and in but a few. A well-regulated system of itinerancy would enable us to visit them regularly, and spend from a day to a fortnight at each place, as the state of the people indicated desirable. The largest towns ought to be well supplied with Missionaries; but, until this can be done, hundreds of thousands of blind idolaters might have the Gospel preached unto them, who must otherwise perish in ignorance and sin.

The influence which such tours have on the Missionary himself, is of the most beneficial kind. It is too much to

expect that ordinary men will preach the Gospel, day by day, for several years together, to a people universally rejecting it, and not be discouraged. Scarcely any amount of ordinary faith will sustain him in that cheerfulness which is so needful for the performance of his duty. If he have clear perceptions of the awful condition and danger of the people, and the increase of their punishment by the non-acceptance of his message, the uniform indifference, the deep depravity, the stupid ignorance, or the blaspheming and wicked contradiction of sinners, whilst none are converted, cannot fail often to dispirit him, and make his "hands to hang down." One of the best antidotes to this unnerving depression is the satisfaction of holding forth the word of life to others, who, though they do not immediately receive it, and bring forth fruit, yet are generally prepared to hear it attentively, and discuss its merits in a different spirit from that of those who have already hardened their hearts against it.

In the city of Mysore, as in other large towns, there is an immense population, affording a numerous congregation whenever we go out to preach. These have had the Gospel preached unto them daily, or oftener, for many years, and not one has yet received the truth in the love of it: there has not been from amongst them one Canarese convert to Christianity. A large amount of knowledge of the way of salvation through Jesus Christ has been spread abroad, but none has yet been translated from the kingdom of darkness into the kingdom of God's dear Son. In such a case, and with the example of the Saviour and his disciples to guide us, we feel it to be our increasingly imperative duty to go forth and preach in other cities also. Hitherto we have been unable to do so, on account of the paucity of labourers. Though extremely desirous of visiting the large portions of the Canarese country that have been seldom or never visited by Missionaries, I have not been able, during a five years' residence in the country, to engage in more than two Mission-tours. These have been taken during the present year; but, instead of three months each time, we were out but three weeks, including both. In a former letter I referred to the principal incidents of the first tour, and now proceed to relate those of the second.

On Monday morning, November 29th, at three o'clock, Mr. Glanville and I left Mysore. Business connected with the Mission calling us to Toomkoor, we had

arranged to proceed thither without delay; and therefore travelled thirty miles to breakfast. We rested, during the day, in a low, dirty choultry at Girgachinny. The village is small, the inha bitants chiefly cultivators, and in deep ignorance. Most of those with whom we conversed knew not even the names of their sacred books, nor the most current narratives related therein. They were, however, very attentive listeners. Having, like all Indians, a strong aversion to stand when they can sit, and being too polite to sit whilst we stood, when I began to preach they requested us to go to a shady, clean place, where we squatted on the ground amongst a motley group. All paid continued attention to a familiar explanation and application of the parable of the Prodigal Son for two hours, often asking questions on the subject, and manifesting much interest in it. A little after four P.M. we left them, and set out on horseback for Nagamangalam, twelve miles. The road was so bad as to prevent our pushing on quickly, and we were overtaken by a shower of rain. A thunderstorm passed near us as we took shelter under a tree, and the rain threatened us on every side. Here we remained long enough to be benighted. Thick squalls on every side caused the night to close in rapidly; neither moon nor stars were visible, and we were altogether unacquainted with the road. In most places it was a mere foot-path across a barren waste, without a tree or hedge to indicate the way; and, notwithstanding all our care, we frequently lost all trace of it, and had the dreary prospect of spending a stormy night in the open air, without any kind of shelter. But we were providentially directed; and, after walking about five miles, came to a small village, where we were informed that Nagamangalam was about "two fathoms distant;" that is, very near. We had sent our servants forward during the day, and were now met by four of them, who came out to search for us with firesticks and torches of withered date-palm leaves, which they pulled from the trees as they went along. Had they not met us here, it would have been next to impossible for us to proceed the remaining distance. The road for nearly a mile was covered in many places with sheets of water, and otherwise so bad, that we could not have passed it safely in the dark, even if we had been able to keep in it. We reached the town late, but without harm.

On Tuesday morning our horses walked with us the whole distance to

Belloor, twelve miles. A string of twenty-three camels going in the same direction, imparted a truly Eastern tinge to the journey. After resting at Belloor for two hours, we rode on to Mysundra, eight miles; drove in a bullock-coach to Cuddaba, twelve miles; and rode to Goobbee, chiefly in the dark, eight miles. The next morning we rode on to Toomkoor, and, having completed our business there, returned to Goobbee on Friday morning.

Early on Saturday morning Mr. Field accompanied us to Cuddaba. The Amildar and some other officials paid a friendly visit to us. The former conversed freely on religion. He is a firm adherent of Heathenism; yet seems very zealous in the erection of a Mission school-room in the town, which is to be built under his direction. In the pettah a congregation of from thirty to fifty people listened to a sermon with tolerable attention; after which a few Brahmins engaged in a not very profitable discussion. In the afternoon Mr. Field returned to Goobbee; Mr. Glanville and myself proceeded to Mysundra. As our journey during the week had been hasty, and we had little rest, we resolved to enjoy a quiet Sabbath in the new bungalow built here. It stands about a mile distant from the village, and there was nothing to disturb the quiet. In the evening we walked down to the village, which lies in a low situation, and has a desolate appearance. The mud-wall surrounding it is out of repair, and many of the houses are in ruins. After walking through the place, we sat down near the gateway, and began to converse with the people. Very few at first gathered around us, and these far from goodtempered. Two or three were drunk, and many of the rest full of discontent and grumbling against the Government; saying, that of late they had been so oppressed by taxes, and extortions of subordinate native servants, that most of the inhabitants had dispersed to other villages. We told them, that as it was no part of our business to enter into secular matters, we did not wish to speak of them. In a short time they listened attentively; but we were not much encouraged.

Early on Monday morning we rode on to Belloor, and had large congregations. I preached immediately on our arrival; but as the Amildar was expected every moment from Nagamangalam, the pcople were full of bustle and impatience. The Amildar having come to collect the rents from the surrounding villages, and the day being market-day, caused an

unusual concourse of people from all parts. Before noon I preached to upwards of one hundred and fifty persons in front of the choultry where we stayed, for an hour and a half; again, after an hour's rest, to a similar assembly; and a fourth time in the evening. None was disposed to insult or annoy us, nor uttered even an offensive expression, but paid the utmost attention. Several entered freely into conversation in the intervals. We gladly embraced so favourable an opportunity for distributing books, as they would be scattered into all the villages in the neighbourhood.

On Tuesday we proceeded to Shravana Balagola, eighteen miles, which we reached about noon. The town is situated between two hills that rise about four hundred feet from the plain, and are composed of immense boulders piled up on solid masses of granite, forming innumerable caves in the interstices. The road, on approaching the town, winds amongst large masses of stone, and over several beds of solid granite, which slope down into the place so abruptly, as to make it difficult for our horses to keep their feet. The houses are not visible until within a few yards of them. A row of small stalls, built for a cloth-market, afforded us shelter from the sun. After tying up our horses, and procuring grass for them, I preached for an hour to a large congregation of persons, who had in the mean time assembled round us. A little irritable man was the only disputant. As we had not tasted solid food for nearly twenty-four hours, and had come a journey of eighteen miles, we felt unable to continue preaching, and therefore sought quiet. We began to ascend the loftier of the two hills, in order to see the celebrated Jaina statue of Gomateshwara, hoping also to get quit of the people. Many, however, followed us. We had to climb the steep side of the mountain, which is one solid mass of granite; but the roughness of the surface made the ascent less difficult than we at first sight supposed. The image occupies the summit of the mountain, is more than seventy feet in height, cut in the solid rock. Like other Jaina statues, it is a naked human figure, very wanting in justness of proportion, but beautifully polished in every part. The rock has

been cut away, leaving the figure. The head, hands, and feet are exceedingly well sculptured, and tolerably well proportioned. The rest of the body shows beautiful workmanship, but bad propor tion. A large temple and high wall surround it; but from the breast up.