Fox's Book of Martyrs, John Foxe [i like reading .txt] 📗

and the efforts of such as are piously disposed to spread light around them, are winked at, to avoid offending or alarming the national spirit, even of those who are devoted to the pleasures of the world.

During the year 1828, a small number of the persons who were thus awakened, felt it their duty to separate themselves entirely from the established church. Their consciences were wounded by the prostitution of the ordinance of the supper, in admitting all who chose to come; since many of the openly vicious, and a multitude who had no apparent interest in religion, belonged to the number. They urged the necessity of discipline from Matt. xvi. and xviii., 1 Cor. v., etc., and maintained that that could not be deemed a church of Christ, which tolerated vice in its very bosom. They felt themselves bound by the precept, 2 Thess. iii. 6, 14, 15, and 2 John 10, 11, to withdraw from a church in which the gospel was not generally preached; and which cherished in its bosom, so many who crucified Christ afresh, and whom they considered themselves as recognizing as brethren, by partaking of the same bread and the same cup. This measure was promoted by a person who had been banished from the canton de Vaud; and who was received at Berne, under a pledge to the police, that he would not speak of separation. The violation of this pledge led to his expulsion, which was the first act of the government on this subject. This excited no serious opposition, since those who agreed with him in sentiment, did not approve of his violation of truth. It did not however prevent the continuance of the assemblies of separatists, and their distinct avowal of their sentiments; and they obtained from a member of the government belonging to the established church, the use of a room to his own house, on condition that nothing should be said there in direct promotion of separatism.

This decided course of conduct, notwithstanding many hints and threats, placed the government in an embarrassing situation. Eight years before, the canton of Vaud had treated a similar sect (of which indeed, some of these very individuals had been members) with great severity; but with so little effect, that their number had been constantly increasing, and their spirit had been diffused through a large number of the established churches; to the great annoyance of those who did not love the gospel. Thus warned of the danger of violent measures, and yet anxious to find reasons for expelling the leaders of the obnoxious party, they directed the superintendent of the police to keep them and their assemblies under constant and rigid inspection; and all who were concerned with them, were watched with the same view. At the same time, one of the evangelical clergymen was sent for, and warned to alter his mode of preaching; and although he did not approve or preach separation, he was accused of contributing to the excitement of feeling, which gave rise to it, by his mode of exhibiting the doctrines of the bible. We need scarcely add, that the warning was without effect on this faithful minister of Christ.

In the year 1813, a few pious individuals began to meet in private, for the purpose of seeking and cherishing that holy truth which was banished from the public assemblies. These persons were directed by some students of theology, among whom was M. Empaytaz. The venerable company of pastors soon heard of these unauthorized proceedings, and lost no time in evincing their disapprobation respecting them. M. Empaytaz, was especially marked out as the object of their displeasure; and they refused to ordain him, unless he would avoid every religious assembly which had not their sanction. He chose rather to incur their anathema than to wound his conscience, and departed from the city.

But the light had broke forth, and it was not easy again to extinguish it. The honourable company seem to have been extremely troubled as to the course to be pursued. To sit still, however, was to yield to the rising spirit of reformation, and they determined to bestir themselves. Accordingly, after due deliberation, they issued certain regulations, bearing date May 3, 1817, which they hoped would be received as articles.

These articles however, did not produce the anticipated effect. The doctrine of the divinity of Christ, and others equally offensive to Unitarians, continued to be preached. In 1818, M. Malan, a pious orthodox divine, was deprived of his place of regent of the college; and another, M. Mejanel, was ordered to quit Geneva.

For some time, however, the individuals who retained their allegiance to the Helvetic Confession, and remained at Geneva, still held their meetings, with little other provocation than that of a few hard names, such as "enthusiasts," "Nazarenes," "advocates for exploded doctrines," &c., which the Unitarians, in the exuberance of their wit, and the overflowing of their liberality, had the gratification to bespatter them. These attacks produced very little impression upon the persons assailed. The arguments next adopted, were calculated to supply the defect. About the beginning of July, 1818, the place of meeting being changed, when the persons assembled, they found a large mob prepared to insult them. These enlightened and worthy abettors of the reformed church of Geneva, and citizens of that free republic, assembled at the house of meeting, and vociferated amidst other expressions of hostility—we transcribe the words with shame and horror,—A bas Jesus Christ! A bas les Moraves! A mort, a la lanterne, &c. and pursued the obnoxious ministers as they came out, with similar cries. Neither did they stop here: their valour and zeal, as is the case with all mobs, became more impetuous as they were not resisted. "Our silence," says one who was present, "in the midst of these insults, did not satisfy them: we had to suffer menaces, maledictions; stoning through the streets, and the violation of our houses." Had not the police exerted themselves to suppress these disorders, the consequences would probably have been still more fearful.