proofs of your sincere Christian sympathy.

ner.

These chief principles are:

1. We believe that God has revealed himself to man in a supernatural manThe doctrine of this revelation lies in the holy Scriptures of the Old and New Testament; and we find therein all that is necessary to our salvation. Every man is bound to read the holy Scripture, to search diligently therein; and from its inexhaustible treasures evermore to appropriate to himself. The holy Scripture is the only acknowledged source of divine truth, and the judge (richter) in all Christian confessions; which, therefore, we are only bound to receive so far as they agree with the holy Scriptures.

2. The fundamental doctrine of Christianity is the belief in one God. He has revealed himself to us as the Creator (the Father), the Redeemer (Jesus Christ), and the Sanctifier (the Holy Ghost). When the fulness of time was come, God sent, out of fatherly love to us, Jesus Christ, his only-begotten Son, in whom the fulness of the Godhead dwells bodily, for our salvation and redemption. All that the holy Scriptures teach of God the Father, of the divine nature and excellence of Jesus Christ his Son, and of the Holy Ghost, we also acknowledge and teach.

3. God had created man in his own image, in holiness, righteousness, and eternal blessedness.

4. Man did not remain in the circumstances of innocence and purity in which God created him. Since the fall of Adam, sin has entered into humanity; and, since then, living man has been born in sin, and lies under its consequences. However, we also believe, that, through Adam's fall, and through natural corruption, the image of God in man is not wholly annihilated; and the

freedom of will to choose between good and evil is not so destroyed, but that sin, as the act of the free-will, is reckoned to man.

5. We acknowledge the comfortable (trostreich) doctrine, that Jesus Christ, in whose name alone salvation and blessedness is given to man, has, by his incarnation, (Gottmenschliches leben,) innocent sufferings, and death, through his resurrection and ascension into heaven, and his exaltation to the right hand of the Father, accomplished everlasting redemption.

6. Through a living faith in Jesus Christ, through union with him in his Spirit, do we, with the help of the divine grace of the Holy Ghost, become partakers of this redemption, and, receiving forgiveness of sins, are considered as righteous before God. This true living faith is active through love; and reveals itself in us and around us, through a God-sanctified life.

These fundamental doctrines of our Confession are sufficient to indicate the convictions of the heart; to show you, honoured Sir, that we seek no other truth, no other holiness, nor righteousness; no other aim or eternal life, than that which is, by God's grace, given to us in Jesus Christ. This we ourselves, and all who belong to us, ever strive to appropriate to ourselves more and more: this is, and ever shall be, our strenuous endeavour. And we care very little for the opposition of those who prefer themselves and their human theories to Jesus Christ and his grace, and make these the chief points of their strivings, and the symbols of their Christian profession.

With sincere esteem and in brotherly love, we remain

Yours affectionately,
(Signed) J. CZERSKI.

A. POST.
Edgware-road, August 20th, 1846.

of Belgium." The author's object is to obtain the intervention of the deputies and lay-members of the several churches, composing the synodal union, to rescind a regulation adopted by the Synod at its sitting this year, by which candidates for the ministry, who have studied in the Theological School of Geneva, are declared eligible to the pastoral office, in Protestant Churches supported by the

State. M. Vent does not conceal the real grounds of his antipathy to the resolution of the Synod; namely, the doctrinal principles of the School of Theology, and the views put forth by Dr. Merle D'Aubigné. He stigmatizes the Universities of Lausanne and Montau

ban as "Methodistical." He compares the "soi-disant Ministers" leaving the School of Geneva, to pupils quitting the Colleges of the Jesuits; and ends by reproaching his colleagues, not excepting the reverend President of the Synod, and the Synodal Commission, describing the latter as uniting to introduce "Methodism" into the churches of Belgium.

To the faithful disciple of Jesus Christ, who knows that by "Methodism" is here meant the principles of evangelical Christianity, the information given by M. Vent will be matter of joy and thanksgiving. The pamphlet will also be useful in opening the eyes of many of M. Vent's hearers, some of whom have been deceived by certain scriptural phrases from time to time employed by their Minister on the person and work of Christ, imagining that there was the spiritual bond of a common faith between their present and late Pastor. This deception is now at an end.-Continental Echo.

THE principal topic in the accounts from the Canton of Vaud, of the past month, is the convocation of the National Synod. This is described as an event of some importance. Synods of the Church of Vaud have been rarely summoned ; that recently held being, it is believed, the first which has met for upwards of a century.

The

The Synod met on the 20th of July, in the hall of the Great Council. There were, in all, twenty-seven members. It has been remarked, that none of the Ministers called from foreign countries, to occupy the posts of the seceding Pastors, were invited. The Synod was summoned for the purpose of consulting on the prayers to be used at the fête, instituted in commemoration of the acceptance of the constitution by the people, on the 10th of August, 1845. Council of State, having received full authority to establish this fête, might have dispensed with the opinion of the Synod; but it was important to make sure of the Clergy, that a disappointment like that which took place about a year ago, when forty Pastors refused to read its political proclamation, might not be again experienced. It had also an appearance of legality; for the law ordains that the Synod be consulted on the institution of religious festivals and changes in religious worship. But the Synod were not at the trouble of composing a form. The Council of State had adopted that prepared for the fête formerly celebrated on the 14th of April, in commemoration of the admission of the Pays de Vaud into the Swiss confederation, as

an independent canton, after having thrown off the yoke of Berne. To adapt this form to the new fête, several alterations were made, most of which had no political meaning; but two of them were of a remarkable character. The Council of State represented the revolution of February as effecting the "emancipation" of the canton, and spoke of "progress as being made since that period. This was rather strong; and the decision of the Synod became somewhat important. After some preliminary business, the propositions of the Council of State were referred to a Committee of three persons, who, after a few hours, brought up their report, from which it appeared that they were divided: the majority, consisting of the two clerical members, demanded the omission of the words "emancipation" and "progress; " while the minority of one, a layman, filling the office of Chancellor of the Council of State, took the opposite side of the question. Discussion commenced; and it was evident that the dispute would directly raise the question, "What was the worth of the political revolution of February, 1845? Had that revolution emancipated the Vaudois ? Had public prosperity increased since that period ?" These questions presented themselves before the Synod; their discussion seemed inevitable, and a stormy controversy appeared about to commence; when all became changed by the sagacity of one of the clerical members, who rose to propose the following Resolu tion:

66 Having taken cognizance of the

liturgical form proposed by the Council of State, for the religious service to be held on the day of the civic fête, established in commemoration of the accept ance of the new constitution, the Synod is satisfied that the form is the same which was formerly used at the fête of the 14th of April, with the exception of some alterations relative to political affairs, made to suit the prayer to our existing institutions: considering that these changes have no reference to devotion, and that the discussion of past events, and civil and political institutions under which we live, and upon which the blessing of God is implored, does not belong to ecclesiastical authorities, the Synod decides that it has no observations to make on the alterations proposed by the Council of State."

The effect of this motion on the majority of the Synod was something like the gift of a plank to a drowning mariner, or the announcement of pardon to a condemned criminal. It was decided that it should be discussed before the propositions of the Committee were taken into consideration; and its adoption resulted in the rejection of all the others: thus the special task of the Synod was accomplished, the other questions being only of minor importance.

L'Espérance observes: "In consulting the Synod on the prayer to be offered up at the commemorative fête of the 10th of August, the Council of State has

wished to keep to the letter of the law. This is well; but the act should have been entire. The law enacts that the Synod be consulted when it institutes a fête. It was therefore obligatory on the Council of State to submit to the Synod the question of the institution of the fête itself.

"But what will be the position of the Pastor whose mouth gives utterance to words which his conscience disavows; who, in invoking the God of truth, will speak of 'emancipation' and 'progress,' when in the depths of his heart he knows that there has been neither emancipation nor progress?

"The greater part of the Pastors appeared under the weight of a moral constraint; their hearts were full, but they opened them not; a secret conviction tormented them, but they gave not utterance to it. The embarrassed speeches, the occasional words which dropped, the half-suppressed remarks, and even the expressive silence,-all these indications show that the official and seceding Pastors are not far from being one in heart, and that, on matters so important to piety and the church, there exists a sympathetic attachment between all these Ministers of the same God. But how deplorable is the position of the official Clergy!"

Threats continue to be uttered against the seceding Pastors; but no actual outrages have recently occurred.-Ibid.

IT is generally known that the Jesuits have for some time had an establishment at Malta, for the purpose of extending their influence throughout the Mediterranean. The English Government have not opposed their projects; but neither have they screened them from the attacks of opponents. The result is, that though the inhabitants of Malta used to trouble themselves little about polemics, controversial questions are now very much discussed there. The journals have opened their columns to these discussions: one of them has even inserted an article in which, after having defended the truths of Christianity against the infidels, the writer openly combats the pretensions of the Holy See, and the false unity of Rome.

Malta is too near the Peninsula, and the papers published there in the Italian language too easily penetrate into the states of the Church, for the authorities at Rome to remain indifferent to this new danger. Although, for the suppression of heresy, the Index [of prohibited Books] is there very much preferred to discussion, a reply to this unhappy Maltese journal became matter of compulsion,-it having succeeded in obtaining circulation in spite of custom-house officers and inquisitors; and as thus much had to be done, it was considered desirable to do it with éclat. In fact, we find in the Diario di Roma the report of a solemn sitting of the Academy of the Catholic Religion, in which the Rev. Father Secchi, of the Society of

Jesus, undertook to maintain against the Maltese journal the supremacy of the Roman See, and the doctrine of infallibility. So much condescension certainly deserves attention.

Not the least curious part of the matter is, that Father Secchi has expressed his wish to rest his arguments on holy Scripture; and that he has contrived a new species of exegesis, expressly to meet the necessities of his cause. He labours to show, in the dissertation which he read to the Academy, that the first two Epistles of St. John were addressed by that Apostle to the Gentile church founded at Rome, as were the two Epistles of St. Peter to the church of the Hebrews dispersed over Asia. According to him, these two great primitive churches, called "co-elect" by St. Peter, (1 Peter v. 13,) and "elect sisters" by St. John, (2 John 1, 13,) exchanged salutations in these Epistles. He afterwards endeavours to show, that, to accomplish the prophecy of there being but one fold under one Shepherd, it was necessary that one of these two churches should absorb the other; and that this distinction fell, not to the Hebrew, but to the Gentile, church; to the church which, according to this reverend Jesuit, St. John addressed in his Epistles; in a word, to the Church of Rome. Now that you have the key, you have

only to open so the Diario di Roma, forgetting, for an instant, that the Church which it desires to serve forbids the reading of the holy Scriptures to the laity, strongly advised the friends of truth to read the first two Epistles of St. John; promising them that, provided they become firmly convinced that they were written to the Church of Rome, they will find therein proof of the two great Catholic dogmas of unity and infallibility, so audaciously attacked by the Maltese journal.

It is only at Rome, and in the absence of all knowledge of exegesis, that such absurdities could be maintained. Father Secchi has good reason to say that these are new arguments; " but this has not hindered Cardinals Simonetti and Gazzoli from congratulating him on his marvellous discovery. That the champions of the Holy See should consent not only to meet their antagonists on the ground of Scripture, but, even to the neglect of Commentaries in use among them, have recourse to an interpretation which not one of the Fathers, Popes, or Councils ever dreamed of, down to the present day, this proves that the controversy must have been carried on with spirit at Malta. Who, we ask, after this, are the Preachers of new opinions?— Sémeur.

IN a former communication I informed you, that, in case of the death of Tubou, it was likely that the present King, George, who was the legitimate heir to the government, would in all probability succeed him this

event has taken place, and George is now head over the whole of the Friendly Islands. The ceremony of appointing him, or of calling him for the first time by the name significant of his office, the Tuikanokubolu,-was performed, as is the usual custom, at Bangi, in Hihifo, at which village, a place of much note in by-gone times of Heathenism, there formerly stood a very large house upon an open space. The day fixed upon was December 4th; and, accordingly, the Chiefs from various parts of Tonga assembled, as well as several from the Haabai and Vavau groups. A few of the Tonga Chiefs were still in their Heathen state, as Nuku, Maafu, Tubou-leva,

Tungi, and some others; but all appeared to approve heartily of the measure, and the greatest propriety was manifested. I took my seat behind the King, under an old cocoa-tree, beneath which the King is expected to sit during the ceremony. The company was, as usual, select. None were allowed to go near, in order to stare, or to walk about; to prevent which, a Feejeean, dressed and blacked according to the custom of his country, and armed with club and spear, walked to and fro as the guard of the ceremony. The day being very fine, and the Chiefs screened from the rays of the sun by the branches of the large trees which have stood for ages upon the malae of Bangi, it was a very interesting meeting. Had it occurred three days later, it would have been the exact date that the deceased King was appointed eighteen years ago; but O, under what very different circumstances !

At that time the Chiefs assembled were Heathens, with one or two exceptions, and Heathens who were opposed to the spread of the true religion, and had resorted to the measure of making Tubou King, as the means of effectually checking what was then considered a great evil. At that time "the Kings of the earth set themselves, and the rulers took counsel together, against the Lord, and against his Anointed." The little band of Missionaries of the Friendly Islands lived all at Tonga, in those days of weakness and fear: they were permitted to be present to witness the novel sight of appointing a Tonga King to his office; but when we reflected that it was to be the means of turning his feet from the right ways of the Lord, and to prevent the spread of the cause of God, which we had come to promote, it took off the pleasure of the ceremony. Still we did not fear as to the cause of God; we could see his hand even in this; and, being encouraged by his faithful word, "He that sitteth in the heavens shall laugh," &c., we waited to see the result, and have not been disappointed. The Chiefs whose province it is to appoint the Tuikanokubolu, are now all Christians; and the assembly that met on the present occasion were, with very few exceptions, Christians; and from principle, therefore, Christian principle, as well as from a firm conviction of George's right, by birth, to the office, to say nothing of his superior qualifications in every respect, he was made choice of to fill the office. I could not help exclaim ing, as I looked back to by-gone days, to what Tonga was then, and contrasting it with what it now is, "What hath God wrought!" "Let the people praise thee, O God; let all the people praise thee." The Lord hath made known his salvation: his righteousness hath he openly showed in the sight of the Heathen;" so that the Heathen themselves can see, and appear to be saying, "The Lord hath done great things for them." George is approved of, because he is a Christian, not in profession merely, but in principle and practice; and, if his valuable life be spared, we do not doubt that he will be made a great blessing to the inhabitants of these seas.

The ceremony of appointing to office took place at a cava-meeting. The cava has been considered sacred; and almost everything to be settled in these islands is done at a cava-meeting, at which great order is observed. Two persons sit, the one on the right hand, and the other on the left, who are called matuas, or "fa

thers." The first is named Motuabuaka; the other, Lauaki. Their office is to relieve the King, and to act on his account. The other Chiefs sit on either side, forming a large circle, the bulk of the people being in front. The cava being prepared, before it was served out, various Chiefs addressed the assembly. After Motua-buaka had opened the business, by stating the object of their assembling, the King addressed them, also, in his turn. The King's cava being poured into the dish, the name was then. called; this Motua-buaka called, in doing which he said, Tali-ai Tubou Tuikanokubolu. It had been arranged to drop the word Tali-ai, that being the family-god; but the father had forgotten it, or, I judge, he would not have used it, as the King did by no means approve of it, and will not be called by that name, but by the family name Tubou, George, or his name of office, as above. After these things were over, and the parties had taken some refreshment, we assembled in the fine new chapel at Hihifo, for divine service. After reading the Scriptures suited to the occasion, I preached to a deeply-attentive congregation on 2 Sam. xxiii. 3, 4: "He that ruleth over men," &c. The King and his Queen Charlotte were present. Mr. Wilson prayed at the close.

The King has taken up his residence at Nukualofa, and great peace and harmony prevail: there are a few exceptions from two of the heathen forts; but we hope, ere long, that all will acknowledge him, and bring him the accustomed presents; but, should they not do so, I believe he will "hold his peace."

After the funeral ceremonies for the late King were over, the Chiefs of Haabai and Vavau returned home. The Queen, likewise, accompanied her Vavau friends, in order to make preparation to remove to reside at Tonga: she is now expected daily, with the young Prince George, who is a most interesting boy of about a year old. George has two sons and one daughter, all of whom are married. The Lord has seen good to afflict him since he has been made Governorin-Chief, so that he has been much confined to his house, and has only preached a few times. He is now in a fair way, we hope, to recover; and our prayer is, that, if consistent with the will of God, he may long be spared to his friends and his people. He is the first Tuikanokubolu Preacher and Class-Leader that ever existed, and bids fair to be a great blessing. He has an earnest desire that all his people should be brought