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which unite under their colours the immense majority of Italians, are thus agreed in recognising the high significance of the act which was accomplished on the 14th October, 1858, at Genoa, those Evangelical Christians who observe with sympathy all that is done for the extension and consolidation of the Gospel kingdom in this country, will thankfully recognise in this fact a powerful testimony rendered to the truth as it is in Jesus. It is very encouraging to see the becoming attitude of the general population towards the Evangelical congregations which are in course of formation. Thus at Genoa, on the day of the inaugu

ration of this Church, there was an immense crowd, scarcely one half of which could find room within the building; but there was not the slightest disorder, and during the whole of the religious service, which was very long and truly edifying, those whom mere curiosity had brought there, evinced a very respectful and proper demeanour. Nor has there since been the slightest attempt to disturb the service; although the priests do not fail to make use, in their sermons, of irritating language against heretics, in the tone and spirit of the Cattolico.

SWITZERLAND.

RECENT PUBLIC LECTURES IN GENEVA.

THE CHURCH OF THE MIDDLE AGES.

Five lectures have lately been delivered in this city by Dr. Merle d'Aubigné, Count A. de Gasparin, and M. Frank Coulin, on the "Church of the Middle Ages." The principal burden of the task undertaken by the three orators fell on M. de Gasparin, who chose for his subject the times of Innocent III., and devoted to it three lectures. After Dr. Merle had rapidly sketched the principal changes which took place in the Church after the dissolution of the empire and the invasion of the barbarians, M. de Gasparin placed the assembly in the centre of the Middle Ages and grouped European society as it then existed around Innocent III. He showed how it was either set in motion or tranquillised by the voice of the head of the Church; all the Governments were at that time with the Pope; his influence extended beyond the limits of Christendom; he directed everywhere the battalions of the croises; and even the domain of thought was as much subject to his laws as the political world. What power ever equalled that of Innocent III.? If external religious unity is the greatest blessing of humanity, what epoch should have been more prosperous than his? Will not the extravagant panegyrics of the Romanists be best confuted by exposing the miseries of that period, as was done in these lectures? Such is a general view of the chief drift of these eloquent orations, and certainly a finer subject was never exhibited to better advantage by the talent which treated it. The pictures were full of life and truth, and the animated sketches which M. de Gasparin knew so well how to intermingle with his arguments, held

his charmed hearers in captivity to the close.

The conclusions which M. de Gasparin deduced from his historical exposition were perhaps open to criticism. No doubt the Middle Ages are a period full of misery and manifold imperfections, if we compare them with society as it is organised now; for ideas are totally changed since then. But is this the point of view in which we should look at them if we would form a calm and impartial judgment? Will any historical epoch bear a similar comparison? It is not with the times that follow, but with antecedent times, that an age should be compared if we would ascertain its true value in the roll of time, and its proper place in the developments of Providence. Humanity and nations, not less than individuals, have their periods of infancy. The Middle Ages were the infancy of modern civilisation. To do justice to them, it must not be forgotten that they open with the savage companions of Genseric and Clovis, and close with the appearance of Dante, Guttenberg, Columbus, and Erasmus. When it is considered how slowly instruction even now penetrates the masses, notwithstanding the aid derived from printing, and both from free associations and Governments, we should scarcely feel astonished at the universal ignorance which prevailed in the Middle Ages. And justly as we condemn the intolerance of those times and the terrible use made of the secular power in the extirpation of heretics, we should remember that the maxims sanctioned by Innocent III. were by no means peculiar to his age, that they have even survived the Reformation, and that the Synod of

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Dort, and the numerous edicts against Dissenters in all countries, attest the determined opposition to those principles of toleration which are now no longer called in question except by the champions of a desperate cause.

M. Frank Coulin lectured on John Huss, and skilfully exhibited the principal characteristics of this hero of the faith.

The Rev. Edmund de Pressensé, of Paris, has also given four lectures in this city on

THE CAUSES WHICH ALIENATE THE MEN OF

OUR TIMES FROM CHRISTIANITY.

A crowded audience filled the large hall of the Casino, and followed with marked interest the warm pleadings of the eloquent French orator in favour of the Christian cause. The following is an imperfect résumé of these animated discourses.

In his first lecture M. de Pressensé described the great outlines of the religious physiognomy of our age. He first showed that a revival has taken place in the bosom of Catholicism, but a revival, purely exterior, caused not by attachment to invisible things, but by secular considerations; more deference is paid to the Church among the higher classes, and there is greater affluence in the Church, but hearts are not changed, and the masses are entirely unaffected by the movement. In cultivated and intellectual circles, Deists no longer assume that disdainful attitude towards Christianity which was formerly common among them, and their serious attachment to moral ideas brings them nearer to the Gospel. On the other hand, Pantheism is making progress; for this speculative tendency but too well corresponds with the grosser appetites and passions which are interested in denying all ideas of personal responsibility not to make great ravages in the ranks of our generation. In concluding, M. de Pressensé pointed out two phases of society which are favourable to Christianity; first, its sincerity, which will not listen to compromise or accommodation, which tears the veil and uncovers everything; and then its griefs, which call for consolation, thus bringing it towards God, and which a great poet, who has tasted all the bitterness and all the delusions of his time, has echoed in verse with affecting truthfulness. In his second lecture M. de Pressensé proposed to refute the charge often brought against Christianity, that it compromises human intelligence. The orator claimed for the Christian the same right and the same liberty of examination as belong to other men seeking for truth; in his eyes, to

shrink from the test of examination, is the proof of weak faith. He then maintained that Christianity is not at all behind the conditions and laws of certainty claimed in all the other domains of knowledge, but that the truths which it proclaims are not selfevident, and are not to be proved like a geometrical theorem, that they must be perceived by an internal eye, an awakened conscience, and that the light of Christianity only shines in the eyes of those who, wearied with themselves, sigh after salvation; it is conscience which leads to Christianity and proves it, and by the development of conscience, Christianity produces its fruits.

In his third lecture M. de Pressensé spoke of the different obstacles interposing between Christianity and the men of our age. He mentioned, first, the support of material power accorded to the Church. External honours, and that pretended protection by which Christianity is surrounded, in his view, enervate its strength, which resides entirely in moral convictions. Then, secondly, the sacerdotal, or clerical idea, which limits the free communication of the soul with God, and introduces caste into spiritual interests. Thirdly, the tyranny of received opinion-of seeing things in the manner in which they are generally viewed, which too often sets itself up for incontestable truth. Fourthly, ecclesiastical traditions, which consecrate many useless and even hurtful things. Finally, the Church itself, which is only a channel, but which is perniciously represented as being the source of truth.

In his last lecture, M. de Pressensé brought into view the most formidable stumblingstone encountered by Christianity, namely, sin, under its thousand forms. Humanity detached from its ideal has never recovered it. Evil seduces our generation, by its attractive pleasures and the various enjoyments it offers; the senses are weakened; the imagination is corrupted; conscience deadened; and truth and morality are treated as phantoms. How can the Gospel take hold of hearts so disposed? Men are also turned away from the Gospel by nobler enjoyments than those of sense and matter, by the spirit of pride, by the subtlety of intellect, by the excess of the spirit of analysis and criticism; for there are passions of an intellectual order which are opposed to the kingdom of God. Another barrier between Christianity and our contemporaries is found in the imperfections and inconsistencies of Christians.

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On this most important point, however, M. de Pressensé did not enlarge, which is the more to be regretted, as there can be no doubt that Christians furnish most specious arguments to unbelievers by their conduct, frequently so little in accordance with the high motives which should actuate them. Holiness is the best apology for Christianity. The Gospel practised is of all proofs the most victorious.

Without doubt M. de Pressensé did justice to his subject. His enthusiasm for the ideal and the Divine, his generous sentiments, happy expressions, and well

chosen illustrations gained for him the sympathy of his audience.

It is with much pleasure that we add to the foregoing account of M. de Pressensé's lectures, that he was invited to preach, notwithstanding that he is pastor of an Independent Church, in the Cathedral, and occupied the pulpit there on the last Lord'sday in March. The Geneva papers remark on the facts as affording gratifying evidence of the liberal spirit which animates the Reformed population of that city, and the Consistory of the National Church in particular.

American Intelligence.

LIGHT IN SPANISH AMERICA.

It is remarkable, in watching the progress of the Gospel over the habitable globe, how strong an analogy there is between the respective reception of the truth in countries and individuals. As, among men, comparatively few in proportion of the great, the noble, the powerful, and the talented (allowing for the difference in numbers) have heartily received the truthwhich has generally found a welcome in the cottage before it reached the palace-so the countries which Nature has seemed most to have favoured, have remained, comparatively speaking, in darkness, while the Church of God, in all ages, has found her refuge "in the clefts of the rocks," in barren, cold, and inhospitable climes, which the civilisation consequent on the reception of the Gospel has, in most cases, made to flourish and prosper, while the lovely lands of the South languished in degradation, which seemed to show how little external advantages can profit, even for this world, if unaccompanied by the light of Divine truth.

But the time seems arrived when the Southern lands are about to awake from their lethargy and hear the Gospel sound. "Ethiopia" is already "stretching out her hands towards God;" through the East, from the Levant to China, the glad tidings are being made known; and in that part of the world where we might almost say Nature has done the most, and man the least -in the vast, magnificent, and long-neglected portion of the Western hemisphere which goes by the name of Spanish America, even here, Gospel light has begun to shine.

VOL. XIII.-MAY.

Those who remember the accounts in the second number of the Spanish Evangelical Record, will recall the openings made, and the success met with, in spreading the Scriptures through various parts of that country. They will remember how missionary efforts for the Indian aborigines were checked by the horror felt by those tribes for the very name of "white man and "Christian "-a horror too fully justified by the wickedness of many of the colonists, who made the name odious by associating it with all the vices and degradation of the lowest heathen.

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But the time is come, we may humbly hope, for a dawning of better things. In many parts of South America, rays of light have penetrated; the Word of God has been distributed and received with joy. But there is one spot where the eye can rest with pleasure on a focus of steady light, which may be the means of spreading it far and wide. Perhaps few are aware that on the shores of the Gulf of Mexico, in the town of Cartagena, in New Granada, Protestant service is performed in the Spanish language every Sunday, and crowds of Spaniards flock, on the appointed day, to hear the Gospel preached, and the pure Word of God read, and prayer offered through the one Mediator, in their native tongue.

The instrument, under God, of carrying out this blessed work, is the Rev. Ramon Monsalvatge, a converted Spanish priest. To those who have not read the short history of his life and labours given in the little magazine referred to, it may be need

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ful to mention that he is a native of Catalonia, formerly a Capuchin friar, then a soldier in the Carlist army, and lastly, a student at Besançon, where his eyes seem to have been first opened to the errors of his Church. At Geneva he received instruction in the truths of the Gospel, and was ordained and sent out as a missionary to America. He attempted to establish Protestant worship in Caracas, at the desire of some of the most respectable of its inhabitants, but the local government would not permit it; and after various and strange vicissitudes he was brought by Providence to Cartagena, in the middle of 1855, where he has ever since conducted Protestant worship, and preached to numerous audiences of Spaniards. "The Reformed worship," he writes, "will soon be that of the greatest part of the New Granadians, if societies will only supply us with means and with preachers. The people are already tired of Popery, and desire to have the Gospel, and nothing but the Gospel, preached to them." Thus, the light of scriptural truth has at last shone into those dark lands, and a decided footing is gained for the cause. It has not stopped there. In other parts of New Granada, encouraging openings are forming while the original work is progressing in a manner which can only excite our thankful wonder.

The following extract from an American paper will convey some idea of the cheering evidences of success already granted :

THE GOSPEL IN NEW GRANADA.

"While the attention of our citizens has been much occupied with the treaty so long pending between our country and New Granada, Evangelical labours have been prosecuted by the few men engaged in the work, and with gratifying results.

"The new Free Cemetery of Cartagena has been completed and brought into use, and free schools have since been opened, in which the Spanish Scriptures are constantly and daily read. In Bogota, where the Presbyterian Board have a mission, a young missionary and his wife have recently been stationed; while the Rev. Mr. Platt has been moved from that city to Piedecuesta, a town between it and the coast. There the Hon. Mr. Paredes, late Minister to the United States, and previously the Secretary of State, has opened a flourishing school on a superior system, assisted by his sons, who were long residents in New York, and very worthy and capable young men.

zeal, and success, as must greatly gratify those to whose liberality his mission is due. The Free Cemetery was first proposed by him, and on him devolved the labour and responsibility of establishing it.

"It is difficult for an American not intimately acquainted with Romish countries, to appreciate the importance of such an enterprise in such a place. Some idea of it may be formed by first imagining what must have been the state of things in Cartagena, where the Bishop's cemetery was the only one; and he had the traditional and undisputed power of refusing interment to any he pleased. Those who were not allowed burial there must be interred on the open sea-shore, as if unworthy of Christian burial. Strange as it may appear, things remained thus till last year, and but for Mr. Monsalvatge would probably have continued so much longer, to the distress of Protestants, and Jews, and all others who dissent from Romanism. He determined to attempt to remove the abuse, calculating on a general support from the citizens; and he was not disappointed. The movement was one in favour of liberty, and appealed to a powerful and innate principle of human nature-the love of freedom. The Governor of Cartagena was first inquired of whether the plan was lawful, and his reply was decidedly in the affirmative. | A subscription paper was then circulated, and many contributions were made by persons of all classes, of sums varying between forty cents and a hundred dollars. Several subscribed a cart-load of lime, others one or more days' work, while one merchant gave the land for the cemetery. Each subscriber wrote down his nation and religion; and while many called themselves Christians, New Granada Catholics, Cartagena Catholics, Evangelicals, &c., &c., not more than ten or a dozen acknowledged the title of Roman Catholics. The Jews, the Consuls, foreign merchants generally, several American sea captains, &c., gave their names, with native artisans, labourers, ladies, an ex-governor, and two ex-collectors.

"On a day appointed for the inauguration an extraordinary concourse assembled, and Mr. Monsalvatge performed very appropriate religious exercises, and delivered an excellent discourse, which was listened to with deep attention. After the benediction a gentleman arose, and requested of Mr. M. permission to address the great assembly. He was a distinguished member of the Con"In Cartagena the Rev. Mr. Monsal-gress on a visit to the city, and he made an vatge has laboured with such judgment, eloquent speech congratulating his country

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men on this new evidence that the promised religious liberty was real, and on the advantages which must flow from its full enjoyment.

"The new cemetery app ears to be highly acceptable to all classes, except the bigoted members of the clergy. The Bishop has lost much of his remaining power and importance, by having the control of the dead thus taken from his hands; and many of the people feel little reason now for regarding him at all.

"A few months ago, Mr. Monsalvatge opened a school in Cartagena for the gratuitous instruction of different classes of pupils, making the Bible the principal reading book. This was soon well attended, and the happy effect was produced of inciting to the establishment of schools of a similar kind by other persons, and even by some of the priests, by which his own labours were, in a great measure, superseded. The following translated extracts from a circular which he published on the 15th of June last, will give an idea of his success in that important department:"The Rev. Ramon Monsalvatge to his Pupils and to Fathers of Families.

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Having seen with regret the closing of the free school of La Merced, during my three years' residence in Cartagena, I determined to establish this gratuitous primary, daily, nightly, and Sunday School. I have defended, and always will defend, your cause against opponents of the instruction of the labouring classes; the present is not the time when a nation can rest securely in ignorance. Everything announces an immediate reform... To co-operate for it, I adopted the plan of the schools of the United States and some parts of Europe, which, having appointed for the principal reading-book, the New Testament of our Lord Jesus Christ, I may now say with the Royal prophet David, Blessed is the people, Oh Lord, whom thou dost instruct and teach.' Ps. xxiv.

"I have heard with pleasure that the Rev. Padre Aragon, having learned from public report that the attendance at my school had become excessively great, has resolved to follow my example. Although this (with the opposition made by the Bishop) requires the closing of my school, I shall never consider my time lost, since I have secured for the children and poor artisans that gratuitous instruction which you need. This is a new proof that religious instruction redounds to the public benefit; and if we

had ten missionaries in New Granada instead of two, we should bring out from their idleness, &c., the hundreds of native curates and friars in this republic. The clergy being once thus reformed, we should see their flocks following their example in a reformation scientific, moral, Christian, and civil.""

The approbation expressed of M. Monsalvatge's doctrines, from different quarters, has been gratifying, and the co-operation he has received from the press has been voluntary and powerful. The editor of the principal Liberal newspaper in the capital, commenced, about two years ago, a series of most pungent, bold, and learned articles against the unchristian doctrines and im moral lives of the clergy, which were continued during several months, and afterwards published in a large pamphlet. Such an attack the Romish clergy of any country have seldom endured. The author (Senor Samper) began by saying that there must be a reformation among the priests at New Granada, or the people would become Protestants, or a despotism would take the place of the republic; and he called upon the clergy, as a Catholic, to return to the primitive Christian faith in doctrine and in practice. He then attacked them in every quarter with astonishing boldness and force, referring to facts, threatening personal exposures of criminality in case of being contradicted, and appealing to history, to Scripture, to the example of Protestant countries, &c., with freedom, eloquence, and denunciation astounding even to a Protestant reader. Thus, in various ways, we see in New Granada examples of a strong and general tendency to religious reformation.

Truly we may say, on reading the above, "What has God wrought!" But this is not all. The cry, "Come over and help us!" is raised, literally, in more than one town in the Republic of New Granada. In the town of Barranquilla, 6,000 inhabitants are no longer Roman Catholics! They have freed themselves, openly and boldly, from the authority of the Bishop of Cartagena, and demand a Gospel preacher. They wish to establish a Protestant Church, and have asked M. Monsalvatge to come to them. He cannot leave his appointed duties, but writes to entreat that a missionary may be sent. The importance of this work can hardly be overstated. There are natives of Old Spain in Barranquilla who would carry back the Gospel to their own country. Another town, Tula, with 6,000 inhabitants,

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