population will be compelled to see that the connexion is at an end. "But while your memorialists ask for the entire abolition of this connexion, they are very far from desiring to see the funds thus economised reserved to swell the actual resources of the State. They regard it as exceedingly desirable that the people of India should be left without any pretence for bringing the accusation that Government has been influenced by financial considerations in introducing this reform. They would, therefore, venture to recommend that sums returning to the disposal of the State by the abolition of this connexion be employed for the good of the people in a mode or modes that shall be likely to accomplish the end which your memorialists have just referred to as exceedingly desirable; and they believe that it will not be found practically a very difficult matter to devise such means of expending these resources as shall carry to the best convictions of the people the evidence of a disinterested and conscientious regard for their welfare. "Your memorialists, being actuated by a sincere attachment to the Government of India, lively gratitude for the measure of religious freedom which, in common with others, they have long enjoyed under its protection, will ever pray the Fountain of all authority and the Source of all wisdom, that in all things your honourable body may be guided, strengthened, and blessed, for the advan tage of those whose interests have been entrusted to your councils. (Signed) "J. S. ROBERSTON, Missionary of the Church of England. "A. H. FROST, M.A., Missionary of the Church of England. "J. SHERIFF, Missionary of the Church of Scotland. "ADAM WHITE, Missionary of the Free Church of Scotland. "NARRYAN SHESHADRI, Missionary of the Free Church of Scotland. "JOSEPH TAYLOR, London Missionary Society. "CHARLES WILLIAM ISENBERG, Missionary, Church Missionary Society. "DHANJIBHAI HONROJI, Missionary of the Free Church of Scotland. "DAJI PANDURAND, Missionary of the Church of England. "R. R. COUSENS, Minister of the Church of England. "ALEX. GARDEN FRASER, D.D., Principal Sir J. Jejeebhoy Parsee Benevolent Institution. "ROBERT T. COLVIN, Junior Chaplain, Church of Scotland. "CHARLES HARDING, Missionary of the American Board of Missions. "GEORGE BOWEN, Self-supporting Missionary. "Bombay, Feb. 22, 1858." Lord Elphinstone, Governor of Bombay, in making a Minute on the above, does his best to defend the present system, but it is of no use. MINUTE OF THE COURT OF DIRECTORS OF THE EAST INDIA COMPANY, 6 "Para. 1. We do not propose to enter into an examination of the several statements contained in the Memorial, but shall limit ourselves to that portion of it which asks for an absolute and unques. tionable' abolition of the connexion ex. isting between the Government and the non-Christian religious institutions of India,' by which the memorialists intend a discontinuance of the money payments now made to such institutions from the Government Treasury, without assigning any land or substituting any equivalent for the payments thus proposed to be withheld. "2. The views we entertain in regard to the connexion of our Government with the religious institutions of the country have been repeatedly set forth in various despatches addressed to the supreme and subordinate governments in India, "3. In our despatch to the GovernorGeneral in Council, dated 20th February, 1833, we distintly stated the principles on this point by which it is our desire that all our public officers should be guided; and we directed, that in all matters relating to their temples, their worship, their fes tivals, their religious practices, their ceremonial observances, our native subjects be left entirely to themselves.' To these principles we still adhere, and in order to give effect to them, we have, from time to time, enjoined upon our Governments in India the steady pursuit of practical and just measures, having for their object the final severance of any connexion which may yet exist between them and the institutions referred to. "4. While, however, such is the case, we have no hesitation in at once, and in the most decided terms, rejecting any such pro position as that made by the memorialists for dispossessing the temples and other reli gious institutions of the property belonging to them, in which property those institutions have a vested right as valid as that of any individual in any of his possessions. Where money is paid from the Govercment treasury, in lieu of lands resumed and ma naged by the Government officers, arrange ments should be made for the restoration of the lands and the discontinuance of the payments, with a due regard, however, in all their integrity, to the established rights of property, the invasion of which, on any grounds whatever, will receive no countenance from us. "5. We have only to add our concurrence in the views upon this subject to which expression is given in the Minutes of Lord Elphinstone and the other members of Council, which accompany the Memorial, 6: We e are, &c., (Signed) "F. CURRIE, "W. J. EASTWICK, These Documents are of great value. Posterity will look back to them with interest. The Missionaries have done noble service. From the Government we have nothing to hope. They will go on to talk of "vested rights," destroying souls, and offending Heaven, till judgments be poured out upon them to the uttermost! "London, July 21, 1858." &c., &c. British Missions. OCTOBER COLLECTIONS, 1858.-HOME MISSIONARY SOCIETY. THE work of the Home Missionary Society is still efficiently wrought by its faithful agents. The Word of God is set forth in its simplicity, and the truth of the Gospel is freely declared in hamlet, village, and country town. In the midst of sacramental errors, priestly pretensions, and ritual formalism, the evangelistic labours of the home missionary are, in multitudes of instances, accepted by the people, and blessed of God. Where hostile and pernicious dogmas would otherwise come in like a flood, the Spirit of God lifts up a standard against them. Without controversy or strife, but with earnestness and prayer, these servants of God show the way of salvation. But there are purely mission fields in densely-populated districts, as well as in rural regions, which must continue dependent; and the urgent appeals on behalf of such fields, and for the increased occupa tion of new spheres, can only be resisted by the stronger consideration of inadequate funds. Undue reliance on contingent contributions, and too sanguine anticipation of increasing resources, for the year 1857-8, occasioned a debt of £1,169 at the audit of accounts in May last. The sum received from October collections in the past year was £1,436-£166 less than in the year preceding. The number of congregations for 1857 who made October collections was only 240. But several others intimated their intention of co-operating during the summer months, circumstances having prevented simultaneous action among them. The receipts from other sources amounted only to £3,260, making a total of £4,695, in clear donations, collections, and subscriptions. In the previous year, the revenue had been enriched by £3,000 of legacies; but during 1857-8, not more than £500 had been thus derived. The expenditure, which had not been proportionately diminished, extended to £6,315. The services of the Home Missionary agents are employed among 538,000 people. The 113 stations of the Society are scattered over thirty-five counties, and, including remote and isolated hamlets, diffuse their influences among 633 parishes, villages, and towns. 358 chapels and rooms are occupied for periodical worship. The messengers do not proclaim the glad tidings of great joy as in a wilderness. Adult hearers average about 30,000,-while 13,797 scholars are taught in Sunday-schools. 1,808 male and female teachers count it their privi. lege to make plain the lively oracles of God in 170 schools. Bible-classes, numbering 118, under the management of earnest instructors, are attended by 1,844 pupils, who thus prepare to receive a more ennobling discipline and become conversant with higher studies. Fifty-two missionaries and students, and sixty-three grantees, associated with 172 lay. coadjutors, if all animated by redeeming love, form a goodly band, employed in turning sinners unto God, and multiplying the number of those who shall follow Christ in the regeneration. The believers by profession, added to the mission churches during the year, have reached about 600; and the whole of those in Christian fellowship at the stations are reported as approaching 5,000. During the year, 62,000 magazines, 150,000 religious tracts, and 1,565 copies of the sacred volume, have been sold or distributed by the agents of the Society, in many instances manifestly accompanied by the Divine blessing. The debt has prevented any extension of these valuable agencies, and pressed heavily on the spirit and energies of the Committee. A Sub-Committee of Finance was therefore appointed to co-operate with the Secretary, and an appeal has been addressed by them to the well-known and liberal friends of Home Missions for England. Already nearly eighty separate contributions have been received, making in all about £950, as the amount given to aid the Committee in this emergency. This response promises, that with a little more effort, the debt will be removed; and that if October collections can be realized, as in some former years, the resources of the Society will be rendered adequate to its present engagements. But surely this is not the ultimate standard of liberality to which a grateful Christianity will lead its professors. There are millions of ignorant wanderers in the unreclaimed wastes of our population. If a revival of religion be needed, to none will it be more important than to the multitudes who sit in darkness and the shadow of death, and evangelical missions are the best means to promote this improved condition of our congregations. Let the pastors and deacons kindly consider the claims of their own country, and how efficiently they may support and promote the good working of their own Home Missions, by simultaneous collections during the month of October. Last year, the fearful panic prevailed at the moment which had been selected for this service,and to a great extent paralyzed the ability of our churches. The cloud has passed away, and there is now a time for grateful thanksgiving unto God. JAMES W. MASSIE, Secretary. 4, Blomfield Street, London. IRISH EVANGELICAL SOCIETY. IRELAND has not been, for many years, in so prosperous and peaceful a state. Her material and social interests have been greatly improved. The commercial and agricultural classes have advanced far beyond their position twenty years ago; and the moral and political elements of modern Irish society are acquiring a healthy influence and action in imperial affairs. The religious condition of all Protestant denominations has assumed a more decidedly evangelical character. There is more gospel preached in the Established Church, and more piety cherished among the Presbyterian bodies. The antagonism between religions is less bitter in its controversy, and less persecuting in its tendency. Missionary operations are more liberally sus tained in different sections of the Church of God, and intolerant bigotry has abated among rival denominations. There is a widening and inviting field for faithful labourers in the gospel. The preaching of Christ and him crucified is welcomed by many thousands, since the days of monster meetings and political agitation passed away. Much of this is the fruit of former ministrations. Other men laboured, and we have entered into their labours. There have been two classes of operations conducted by the agents of this Society, embracing the evangelism of itinerancy and the ministration of the pastoral office. Itinerating labours are welcomed in the counties of Tyrone and Galway, in Derry and Mayo, Queen's County, Antrim, and Armagh. Churches have been built up and made centres of influence and action in Londonderry, Limerick, and Newry, Carrickfergus, Straid, and Armagh City. Two new chapels have been erected and opened with enlarged success. More than £500 have been promised for a third, and a fourth has been seriously contemplated. One of the churches hitherto dependent on the Society's funds has assumed the entire responsibility of sustaining their own ministrations, and thankfully acknowledged their previous obligations to the Committee. In several instances, the churches are adding to their contributions in support of their ministry, while assurance is given that the preaching of the gospel proves, among the people, the ordinance of God for the conversion of sinners and the edification of saints. The discouragements in some of the stations are calculated to try the faith of the labourers; and the removal from Ireland of some, not the least faithful and efficient of the Society's agents, greatly grieve and disappoint the Committee. "The fields are white unto the harvest, but the labourers are few." The agents of the Society work in towns and districts containing a population of nearly 250,000, and gather to hear in itinerating labours and pastoral ministrations between 8000 and 9000 hearers, of whom they have in fellowship about 500 members. These are, indeed, only as a handful of corn cast on the top of the mountains; yet the Divine word gives the promise that they shall flourish as the grass of the earth. Membership in Congregational Mission Churches in Ireland, among myriads of Roman Catholics, and the thousands of an Established Church and endowed sects, differs greatly from what I will be found under other circumstances in England. It is more fit to be compared to the position of Christian proselytes in the midst of dominant Mohammedans. Apart from loans and advances for ground and mission premises, the Committee expended last year about £2,000 in the direct work of the Society. But the entire income was only £1,807. It was, therefore, needful to draw on the balance in hand from former years. British Missions Collections have been a principal source of revenue, but in later years these have diminished. In 1857-8, £985 were thus contributed; but unless these are increased for the current year, the Committee will not be able to close their accounts free from debt. The devoted brethren labouring in Ireland are worthy of double honour, and that their minds should be kept free from anxiety in regard to worldly provision. The labour and resources already expended on Ireland by the churches of England and Scotland warrant the hope that the work will not now be deserted. The success which, by the Divine blessing, has led to the present peaceful and promising operations, should be a plea for increased efforts; and the obligations to redeeming love, under which the people of God are laid, demand enlarged consecration and liberality. J. W. MASSIE, Secretary. 4, Blomfield Street, Finsbury, London, Sept., 1858. REVIVAL OF RELIGION. THE REVIVAL OF RELIGION IN FRANCE AND SWITZERLAND, From 1810 to 1820. THE subject of Revivals engages the attention of the whole Christian world. Very few people, who have carefully considered the great movement now taking place in America, have any doubts respecting its genuineness, as a real work of God; but all are anxiously asking what are likely to be its permanent results. Time alone can answer the question. Meanwhile it may be profitable to glance at a Revival which took place in France and Switzerland between the years 1810 and 1820, the blessed fruits of which are even now seen and enjoyed. Dr. Merle d'Aubigné, himself a subject of this Revival and a subsequent actor in it, has said somewhere that a complete account of it would form "one of the most beautiful episodes in the history of the Church." We purpose presenting some of the leading features of this Revival, so interesting in themselves, and so instructive, as showing the strange and unexpected ways in which God accomplishes his purposes of mercy. I. Before, however, entering upon the history of the Revival itself, it will be necessary to say a few words about the state of Protestantism in France and Switzerland at the period when it commenced. Protestantism had existed in these countries from the time of the Reformers downwards, but in 1810 its living faith and aggressive power were gone. Rationalism had for very many years been exercising its baneful influence. The pulpits resounded with dry moral disquisitions. Geneva, once the stronghold of a pure faith and the scene of Calvin's mighty labours, had become the centre and focus of Unitarianism on the Continent. At the time to which we are referring, there were only two or three of its ministers and professors who believed in the Divinity of our Lord Jesus Christ, and their faith in the doctrine was not sufficiently strong to lead them to set it prominently forth in their public teachings. J. J. Rousseau once said, "It is asked of the Genevan Church if Jesus Christ be God? They dare not answer. It is asked if he were a mere man? VOL. XV. They are embarrassed and will not say they think so." In France the state of things was just the same. The National Reformed Church, paid by the state, and governed most despotically by the same power during the fourteen years of the consulate and empire of Napoleon I., had only about 200 pastors (it has now more than 400), and among this number there were very few who knew anything of the gospel, and fewer still who preached it faithfully. Nor was this to be wondered at, since from 1661 to 1808 it was at Lausanne, and subsequently at Geneva, that French Protestant ministers received their theological training. What that was may be easily inferred from the statements already made respecting Geneva, and which apply equally well to Lausanne. Natural theology was the only kind of theology professed in those schools of learning. And matters were not much improved in 1808, when Napoleon reestablished the Theological Faculty at Montauban, in the south of France. He appointed one of his engineers as president, and many of the students who first entered, did so simply to avoid the constant conscriptions for the army. When Robert Haldane visited Montauban, in 1817, he could only hear of about five ministers in the whole of southern France then as always the chief habitat of Protestantism in that countrywho taught, however feebly, the pure doctrines of the gospel. There were scarcely any copies of the word of God in circulation. In 1802 not one Bible could be found in any of the booksellers' shops in Paris. Everywhere there was the stillness of death. Did any sign of life show itself among pastors or people, the government immediately made every effort to crush it. Doubtless to the eye of God there were some few spots throughout the length and breadth of the country that were bright with the light of heaven. To the eye of man all seemed dark. Verily, there was need of a Revival then, and it came in God's own time and way. II. Geneva was the spot divinely selected 2 K for the first manifestation of renewing power-a spot to all human thinking most unlikely and unsuitable; the chosen home of Voltaire and Rousseau; the seat of a university where evangelical principles found no favour; a city whence Calvin's living form, and spirit too, had long since passed away,-it was there that the dry bones were first stirred by the quickening influence of God's Spirit. In 1810 it is probable, speaking with all charity, that there were not a dozen families throughout the entire city and canton on whose hearths the gospel flame burned with any degree of brightness and warmth. There were some six or eight Moravian Christians, the remnant of a congregation of 600 members formed in 1741 by the pious Count Zinzendorf, who met regularly in one another's houses to sing and to read the word of God. Two or three students, dissatisfied with the spiritual instruction given in the churches and in the theological lectures, had occasionally joined them in their simple services. In 1810 there were about twenty students who thirsted for the water of life. Emboldened by this increase of their numbers, they determined to form themselves into a society for mutual edification and the study of the Bible. This little association, to which they gave the name of the "Friends' Society" (Société des Amis), met with great opposition from the authorities of the Church and the Theological Faculty. It continued in operation for four years, and although its members did not attain to a full knowledge of the truth in this way, yet the Society was eminently useful in paving the way for further advances. They needed some one to direct them in their Bible readings. Two foreigners who came and sojourned for a while in Geneva at this period were the means of stimulating their zeal and earnestness. One was the ardent but eccentric Madame de Krüdener, the other was an English mechanic of the Calvinistic Methodist persuasion. This worthy man, Richard Wilcox by name, opened his house for religious meetings, and there, on the very spot where in 1534 William Farel had proclaimed for the first time the doctrines of the Reformation, on that hallowed ground it was that in 1816 the doctrines of the eternal love of God and the certainty of the salvation wrought by Christ were simply proclaimed to several who were destined to become, very soon, the pioneers of a new reformation. III. To Scotland, however, must be conceded the high honour of sending one of her sons to carry on and complete the good work thus begun. Robert Haldane, a name ever to be remembered by the Church of Christ with thankfulness, entered Geneva in 1817, at the very moment when Richard Wilcox was leaving. The students who had been accustomed to attend Wilcox's meetings soon learned to appreciate the earnest piety and profound Scripture knowledge of Robert Haldane. Certain days were appointed, a regular course of instruction was commenced, the subject being the Epistle to the Romans; and in this way, in the Scotchman's parlour, the gospel was explained as it had never been explained in Geneva since the days of Francis Turretine and Benedict Pictet. The number of students usually attending was about twenty. Some came at first out of curiosity, or even for the purpose of displaying, as they thought, their superior knowledge. All this, however, soon gave way to a desire for full instruction in that Word which in the regular teachings of the Theological Faculty was scarcely ever referred to. Some few of the students, who had been anxious a year before to expel from the Faculty two or three of their number because of their open avowal of belief in the divinity of Jesus Christ, became some of Haldane's most regular hearers. One of them, Frederick Monod, acted as interpreter-for Haldane always gave his instructions in English-and has since been remarkable for his attachment to evangelical principles. Another, M. Merle, has since rendered himself famous under the name of Merle d'Aubigné (it is customary in Switzerland for the husband to add his wife's maiden name to his own), as the historian of the Reformation. Both of them, together with many others, their fellow-students for the ministry, ascribe their first acquaintance with the doctrines of the gospel, as well as their conversion to God, to Robert Haldane's teaching and conversations. The very hostility of the clergy and professors to the pious layman served as a means of directing the students' attention towards him. Shortly after his arrival a regulation was made forbidding ministers to preach on the divinity of the Redeemer, |