njunction, requires its performance, that "the word of Christ dwell in us richly in all wisdom." Let him, therefore, who would desire that his faith may rest upon a broad, as well as on a sure foundation, that it may be enlarged as well as sincere, study the Bible,-study it for himself,-study it as a whole. Thus, to change the figure, shall he trim the lamp that has been touched with the flame of celestial fire, to enlighten the eye of faith in this world of darkness, that it may shed upon his soul its cheering and directing ray, to guide him to the fountain of uncreated glory. growing acquaintance with it, is upon the tru way to become strong in the faith. Every step he advances in the path of holiness diminishes th influence of sin, and not only brings him nearer t the object of his desire, but more fully within the sphere of its attraction. The rapidity of his progress towards the perfection at which he aims, wil be accelerated as he approaches it, till he shall be absorbed in the effulgence of that light by which he shall see "face to face, and know even as he is known." No To keep the truths of religion habitually before The practical and purifying influence of faith the mind, is further necessary for the increase of will also be promoted by a habitual endeavour to faith. These truths are not matters of mere abfeel and act in conformity with the truths we al-stract knowledge of which it is essential to be inready know. It is a principle in the divine administration, that "to him who hath, more shall be given." He is prepared to receive further communications, and to profit by them; and it is in complete consistency with the whole economy of grace, that upon the soul thus fitted for their reception, they shall be bestowed. When the truths of religion, so far as they are known, have been inwrought into the moral constitution and habit of the mind, they produce both an aptitude and a desire for higher attainments. The student who has mastered the first principles of science, is both prepared for a higher class, in point of qualification, and evinces an ardour after excellence, which is the pledge of future success. This, however, is a feeble illustration of the manner in which an improvement of present knowledge, for the increase of holiness, insures our further advancement. There is a speciality in the subject before us. The greatest obstacle to the influence of the truth upon our fallen nature, is our indisposition to receive it. But in proportion as it is believed and felt, this indisposition not only gives way, but is succeeded by a thirst after "the sincere milk of the Word, that we may grow thereby." formed, but subjects of deep personal interest, the An illustration of this remark, not the less appropriate because it has frequently been adduced, occurs in the instructive history of Cornelius. His benevolence and devotion, according to the views of divine truth he had acquired from the Jewish Scrip-in tures, were the dawn of brighter discoveries of the way of acceptance and holiness. His faith in the existence and character of God, and of the Messiah foretold by the prophets, influenced his dispositions and his conduct. He feared God,-gave much alms to the people, and prayed to God alway. Though not aware of the advent of the promised Deliverer, his mind was prepared to welcome the tidings of his arrival. He evinced not only a willingness, but an avidity to believe, and to do whatever God might reveal. He was, therefore, blessed with the manifestations of the divine light, for which he had been prepared. His faith was directed to its proper object. He received the Holy Ghost, and magnified God. Thus he, who, with the superior opportunities for the attainment of Christian knowledge now happily enjoyed, is anxious that the purifying, elevating, and quickening power of the truth should correspond with his Much of our time must necessarily be employed in the avocations of life. And as society advances refinement,-as the arts that improve and embellish the condition of man approach to perfection, the greater application of mind is required to attain the excellence which is necessary to success. Diligence in business, is not only permitted, but enjoined by God. Yet, where the paramount importance of religion is felt, there are many intervals in the busiest life, and amid the most urgent worldly engagements, which will be consecrated to holy meditation. But this is not enough. To a mind absorbed by an object of great and overwhelming interest, every appearance in nature, and every occurrence in life, by the principle of association which regulates the succession of our thoughts, suggests that object. Happy the man whose daily employments lead his thoughts to the contemplation of the truths that shall fit him for the higher employments of heaven; in whose hours of business as well as in whose seasons of recreation, every new scene awakens some new recollection of Christian promise, or brings before the mind some varied aspect of Christian doctrine or precept. His diligence in the lawful and honourable pursuits of life, retards not his walk of faith. He proves, in his experience, that there is nothing incompatible between activity in business and fervency of spirit in the service of the Lord. The last I shall mention, though not the least important of the means that promote the increase of faith, is the duty of prayer. By this spiritual exercise, the soul is brought into nearest contact with the affecting realities of the invisible world. By meditation, indeed, the truths of religion are brought before the mind, but by prayer we voluntarily solicit the notice of God, and lay open our souls to the inspection of his pure eye. To a mind at all impressed with the solemnity of such a posture, in reference to the great object of worship, nothing can be more humbling, or purifying, or elevating. But, independently of the moral influence of prayer to induce the dispositions which increase the strength, and promote the maturity of faith, it has a direct efficacy in bringing down promised blessings from on high. Prayer and its answer are connected, as cause and effect. When there has been given a disposition to ask, there has been given a pledge that the spiritual favour asked shall be bestowed. The prayer of faith has never been offered in vain. Sometimes, indeed, his sloth and inadvertency may prevent the believer from being aware of the answer when it As a fickle child, having made a request to an indulgent parent, but attracted afterwards by some other object, is followed by the kindness for which it does not wait, the Christian is sometimes overtaken by favours for which he was not sufficiently solicitous, and thus fails to perceive the connection between the gift, and the prayer that procured it. At other times the answer to the prayer of the believer may come at an unexpected season, or in an unexpected form, but it shall assuredly arrive. His prayer, like a winged messenger, shall reach the presence chamber of Jehovah; and if it receive not an immediate regard, shall enter its record in the book of God's remembrance, and when years, perhaps, shall have passed away, and it seems to have been forgotten, it shall return to the bosom of him who sent it, with a suitable and seasonable supply. Who that is convinced of a truth so consolatory, would not be instant in prayer-would not, with a frequency and urgency in some measure corresponding with the greatness of the request, adopt the language of earnest solicitation, and say, "Lord, I believe, help thou mine unbelief?" comes. BIOGRAPHICAL SKETCH OF THE REV. JOHN WELCH, Formerly Minister of the Gospel at Ayr. THIS distinguished man was born about the year 1570, of parents in a very respectable station in life, his father being laird of Coliestoun, in Nithsdale. His conduct in early life, though displaying a bold and adventurous spirit, afforded not the slightest prospect of the pious and of profiting by the instructions he received, he indulged in the most vicious practices, and proved a source of grief to all his relations. Nay, so far did his wayward disposition carry him, that he joined a band of border thieves, living, for some time, entirely by plunder. This mode of subsistence he was not long in finding to be no less precarious than it was dishonourable, and he resolved to quit his abandoned companions, and return to his father's house. In returning, he stopped for some time at Dumfries, where he resided at the house of Mrs Forsyth, who was a relative of his own. This good lady kindly undertook to effect, if possible, a reconciliation between the profligate youth, and his offended father. Providentially, while John remained with her, his father came to pay her a visit, and, after the usual salutations, she inquired "whether he had ever heard any news of his son John?" The mention of his son touched the parent's feeling heart. "O cruel woman! how can you name his name to me?" said he, "the first news I expect to hear of him is, that he is banged for a thief." Mrs Forsyth attempted to comfort him with the hope of better days. "Many a profligate "has become a virtuous man." A ray boy," said she, of hope seemed to dart across the gloom, and he eagerly inquired "whether she knew that his son was yet alive? She answered in the affirmative, at the same time express ་ ing a hope that he would prove a better man than he had been a boy. John was immediately called in, and falling at his father's feet, he burst into tears, and earnestly entreating pardon for his past misconduct, he engaged to shew himself, in future, a dutiful and affectionate son. For a time the father was inexorable, but, overcome at length by the urgency of the youth's importunities, combined with the kind intervention of Mrs Forsyth, he yielded, and a reconciliation took place. The profligate son was restored to all the comforts and advantages of home, and the correctness and consistency of his after life evinced that a change of a higher change so evident as to warrant his relatives in believand holier character had taken place in his heart-a ing, that, though "once dead, he was now alive again; though once lost, he was now found.” become a minister of the Gospel, the young man was As Mr Welch perceived that his son was anxious to sent to college, where he acquitted himself to the high satisfaction of all his teachers. Having been licensed to preach the word, the first place in which he was invited to labour was in the town of Selkirk. Faithful to the cause of his Lord and master, he proved himself "a workman that needed not to be ashamed, rightly dividing the word of truth." His zeal was not long in drawing forth the opposition of the careless, who strove in every possible way to defeat his exertions, and discourage his heart. But the constant resource of the godly minister was to a throne of grace. From the beginning of his ministry indeed, he reckoned that day ill spent, seven or eight hours of which were not dedicated to prayer. He was often accustomed to spend a great part of the night in secret communion with the Almighty, and in his pastoral duties, he was active and indefatigable, preaching publicly once every day, and spending much of his time in visiting and catechising his people. As might have been expected, the fidelity of Mr Mr Welch's ministry at Kirkcudbright was of short continuance, but while there, he appears to have had much comfort and success in his work. He was blessed in winning many souls to the Redeemer, and, among others, Mr Robert Glendinning, who became his successor in that very parish. In the year 1590, Mr Welch was transferred from Kircudbright to Ayr. At the commencement of his incumbency there, wickedness prevailed to a great extent, and so violently opposed were the people to religion, and its ministers, that their new pastor had some difficulty in finding accommodation in the town. He experienced, however, a warm and hospitable reception from Mr Stewart, a respectable merchant in the place, whose piety and prudence were alike conspicuous. Ayr was at that period the seat of much contention among the different opposing factions into which the people were divided, and Mr Welch used his utmost endeavours to put an end to the unseemly feuds which were sometimes displayed even in the open streets. On such occasions, when attempting to pacify the combatants, he would rush between them with his head covered with a helmet, and put an end, if possible, to the bloody encounter. When at any time he had succeeded in his benevolent efforts to promote peace, he was accustomed to cause a table to be covered in the street, at which the parties, after a solemn prayer from the worthy pas tor, were invited to exhibit a proof of their mutual reconciliation, by eating and drinking together, and, as a suitable conclusion to the friendly meal, they engaged in celebrating the praises of the God of peace. It may be easily conceived, that under the influence of the advice and example of a minister thus unwearied in the blessed employment of a peace-maker, the spirit of dissension speedily disappeared, and Mr Welch rose daily higher in the estimation and regard of his flock. They respected him as a faithful and consistent ambassador of Christ; they loved and admired him as their counsellor and friend. In discharging his pastoral duties, Mr Welch was most exemplary. Besides devoting the third part of his time to prayer, and sedulously improving his mind by study, he preached publicly, as at Selkirk, once every day. And if in labours he was truly abundant, his success was most encouraging, so that many years after, Mr Dickson of Irvine, who was himself a most able and efficient minister, was accustomed to say, when congratulated on the success of his ministry, "the grapegleanings in Ayr in Mr Welch's time, were far above the vintage of Irvine in his own." His preaching was plain, spiritual, and searching, with little or no show of learning, but so tender and pathetic, that his hearers were often moved to tears. His humility and tenderness of conscience appear to have been very great. Sometimes, before going to Church, he would send for his elders, and beseech them to pray for him, that he man, : might have a door of utterance opened to him, as lie felt himself to be deserted by the Almighty. Often he would retire to the Church of Ayr, which was at some distance from the town, and there spend whole nights in prayer, in an audible, and sometimes a loud voice. The plans which he followed in reclaiming transgressors, were, in many cases, at once ingenious and successful. As an instance, we may quote the following, given by his biographer :"There was in Ayr, before he came to it, an aged a minister of the town, called Porterfield. The man was judged no bad man, for his personal inclinations, but of so easy a disposition, that he used many times to go too great a length with his neighbours in many dangerous practices. Among the rest, he used to go to the bow-butts and archery on Sabbath afternoon, to Mr Welch's great dissatisfaction. But the way he used to reclaim him was not bitter severity, but this gentle policy: Mr Welch, together with John Stewart, and Hugh Kennedy, his two intimate friends, used to spend the Sabbath afternoon in religious conference and prayer, and to this exercise they invite Mr Porterfield, which he could not refuse; by which means he was not only diverted from his former sinful practice, but likewise brought to a more watchful and edifying behaviour in his course of life." Mr Welch married Elizabeth, daughter of John Knox, the Reformer, a woman who had imbibed much of the intrepid and dauntless spirit of her father. A black cloud was beginning to overspread Scotland, and the time was fast approaching when the faith and fidelity of the godly, both among ministers and people, were to be sorely tried. Mr Welch, it may easily be conceived, was not unobservant of the signs of the times. Often did he wrestle with God for the Church of Scotland, that amid all her sufferings, she might come forth pure and unscathed. The times were portentous, and the judgments of God were abroad upon the land. To prayer, therefore, he had incessant recourse, and while all around him were in consternation at the threatening approach of the plague, which had carried its desolating ravages even to the neighbourhood of Ayr, this man of God remained unmoved. His heart was stayed, trusting in the Lord, and he was supported by the thought, that "the angel of the Lord is encamped round about them that fear him.” The ministry of Mr Welch at Ayr was crowned with the divine blessing in a very eminent degree; but the fire of persecution was lighted up in Scotland, and his labours, as well as those of many of his brethren, were brought to a speedy termination. James the Sixth, from the date of his accession to the throne of England, was evidently desirous to destroy the Presbyterian Church of his fathers, and to plant Prelacy in its place. He had succeeded, at the period to which we now refer, in establishing a system of partial episcopacy in Scotland, but he was far from being contented with the advantage he had gained. Bishops existed, it is true, in the Scottish Church, but still the wily monarch saw that their power was limited, and must continue to be so, as long as the authority of the General Assembly was recognised. To accomplish his purpose, therefore, James resolved to destroy that Court. The General Assembly convened at Holyrood-house in 1602, appointed their next meeting, with the king's consent, to be held at Aberdeen, on the last Tuesday of July, in the year 1604. Before that day, a royal decree was issued, prohibiting the meeting for that year. This decree was strictly obeyed, and the moderator of the former Assembly, Mr Patrick Galloway, addressed a letter to the Presbyteries, appointing the Assembly to meet at Aberdeen, on the first Tuesday of July, in the year following, (1605.) James was determined to prevent the Court from being convened, and accordingly, he issued another prohibition before the appointed day. In fact, the king's decree amounted to a final dissolution of the Assembly, as neither day nor place were named for any future meeting. The tyrannical spirit of the king excited a keen feeling of indignation among his Scottish subjects. They were unwilling to part with their Assemblies, and a number of the most devoted and faithful ministers of the time, refusing to acknowledge the right of the monarch arbitrarily to suspend the proceedings of the Ecclesiastical Courts, resolved to assemble under the authority of the King of kings. A number of them, accordingly, met at Aberdeen, on the first Tuesday of July 1605, being the last day appointed by authority. No business appears to have been transacted; the meeting was simply constituted, and immediately formally dissolved. In the eyes of James, however, their conduct was such as to call forth summary punishment. Within a month, accordingly, from the meeting at Aberdeen, those who had been present on that occasion were seized as being guilty of treason. Mr Welch had not been present on the precise day of the meeting, but he had gone to Aberdeen, and had declared his approbation of what his brethren had done, and he was therefore imprisoned, first at Edinburgh, and then at Blackness, after which he was banished from Scotland. On the seventh of November 1606 Mr Welch, with several of his brethren, set sail from Leith, and though it was two o'clock in the morning, many came to witness their departure. Before leaving the harbour, they engaged in prayer, and sang the 23d Psalm; immediately after which they set sail. The ship being destined for the south of France, they landed at Bourdeaux. The first point to which Mr Welch directed his attention, was the acquisition of the language, which, in fourteen weeks after his arrival, he had so completely effected, as to be able to preach in French. His pulpit discourses were so much admired, that he was not long in receiving a regular call to the ministry, first at Nerac, and then at St. Jean d'Angely, a town of considerable extent, where he laboured with much acceptance for sixteen years. His fidelity in the exposition of the truth was remarkable. Even in the presence of persons of the highest rank, who were occasionally his auditors, he spoke with the utmost boldness, holding not the persons of men in admiration, but praying earnestly to be delivered from "the fear of man, which bringeth a snare. When Louis XIII. of France made war upon the Protestants, the city of St. Jean d'Angely was besieged, but Mr Welch encouraged the citizens so strongly, that, under the blessing of God, they were able to maintain their ground with such resolution and firmness, as compelled the king to offer them conditions of peace. While the king remained in the town, Mr Welch preached as usual. On one occasion the Duke d'Espernon was sent to fetch him out of the pulpit into the pre sence of the monarch. The result of his mission is thus stated by the biographer : "The duke went with his guard, and as soon as he entered the church where Mr Welch was preaching, Mr Welch commanded to make way, and to set a seat that the uke might hear the Word of the Lord. The duke, instead of interrupting him, sat down, and gravely heard the sermon to an end; and then told Mr Welch, he behoved to go with him to the king; which Mr Welch willingly did. When the duke came to the king, the king asked him why he brought not the minister with him, and why he did not interrupt him? The duke answered, never man spake like this man, but that he had brought him with him. Whereupon Mr Welch is called, and when he entered the king's room, he kneeled upon his knees, and silently prayed for wisdom and assistance. Thereafter the king challenged him, how he durst preach where he was, since it was against the law of France, that any man should Mr Welch anpreach within the verge of his court? swered, Sir, if you did right, you would come and hear me preach, and make all France hear me likewise. For, said he, I preach not as those men you hear preach; my preaching differs from theirs in these two points: First, I preach you must be saved by the death Next, and merits of Jesus Christ, and not your own. I preach, said he, that as you are king of France, you are under the authority and command of no man on earth; those men, said he, whom you hear, subject you to the Pope of Rome, which I will never do. The king replied no more, but Well, well, you shall be my minister; and some say, called him father, which is an honour the king of France bestows upon few of the greatest prelates in France; however, he was favourably dismissed at the time, and the king also left the city in peace. A short time after, the war was renewed, and St Jean d'Angely was again besieged, but express orders were given by the king that, should the town be captured, Mr Welch should be permitted to escape. The orders were accordingly obeyed, and horses and waggons were provided to transport him and his family to Rochelle as a place of safety. His flock in France being now scattered, Mr Welch requested permission to return to England, which was granted him. His health had, before this time, begun to decline, and his friends were exceedingly anxious that he might be allowed to revisit his native land. To this, however, James would by no means yield, alleging that he would never be able to establish his favourite system of Prelacy in Scotland if Mr Welch should return thither. Enfeebled in body, but still vigorous in mind, the good man languished for some time in London, anxious to dedicate his latest breath to the service of his Master. "He had his life from God," he said, "and therefore it should be spent for him. Urgent applications were made to the king that Mr Welch might have liberty to preach in London, but James was inexorable. No argument could prevail upon the unfeeling monarch, until he heard that Mr Welch's life was despaired of, when he immediately granted him permission. The dying man was no sooner informed that all restriction was removed, than he immediately embraced the opportunity of proclaiming those glorious truths which he had so long felt it to be both an honour and a privilege to make known to his fellow-men. Having received access to a pulpit in the metropolis, he preached with all his wonted ardour and animation; and this was the last act of his life, for after he had ended his sermon, he retired to his chamber, and, within two hours, he peacefully resigned his spirit into the hands of his Redeemer. "Be thou faithful unto death, and I will give thee a crown of life." THE EARLY PROTESTANT CHURCH OF FRANCE. No. III. BY THE REV. JOHN G. LORIMER, Minister of St. David's Church, Glasgow. I AM still speaking of the twenty-six years which stretched between 1572 and 1598, between the massacre of St. Bartholomew, and the granting of the edict of Nantes. Though there can be little doubt that the Church was already declining in her attachment to sound doctrine, and that light views of truth were beginning to appear, she was still, as a Church, decided in her opposition to heresy, and to the corruptions of the Church of Rome. At an early day, she had deputed a certain number of her ministers to protest against a Popish council of Trent, and to declare the nullity of all its decisions and decrees; and at a later day we meet with the following deliverance : "The Confession being read, Monsieur de Beza acquainted the assembly of those heresies dispersed abroad in Poland and Transylvania, by divers persons, against the unity, divinity, and human nature of our Lord Jesus Christ, receiving the errors of ancient heretics, particularly of Samosatenus, Arius, Photinus, Nestorius, Eutychus, and many others, yea, and of Mahomet himself also: Whereupon the synod unanimously voted their detestation of all those abominable errors and heresies, and advised all pastors, elders, and deacons, and generally all the faithful, vigorously to oppose their admission into the Churches of France. "Information was also given concerning the errors of Cozain, by the minister of Normandy; and Monsieur de Chandiese, and Monsieur de L'Estang, were ordered to examine the table of the said Cozain, and to bring in a report of it; and finally, it was condemned, rejected, and detested; and the English bishops shall be desired to suppress the books of the said heretics, which began to be in vogue among them, at a public discussion, to betray the cause of the Reformed into the hands of the Romanists. It would seem that they had been largely bribed for this purpose. Though defeated in their object at the time by the superior fidelity of their brethren, yet the very fact that such an idea was entertained, and deemed practicable, shewed how sadly both ministers and people were declining from the truth. The General Assembly of 1598 was still clear and decided. "Forasmuch as 'tis the duty of all the faithful heartily to desire the reunion of all the subjects of this kingdom in the unity of faith, for the greater glory of God, the salvation of millions of souls, and the singular repose of the common weal; yet, because of our sins, this being rather a matter of our prayers than of our hopes, and that, under this pretext, divers profane persons attempt openly to blend and mingle both religions, all ministers shall admonish seriously their flocks, not in the least to hearken unto any such motions, it being utterly impossible that the temple of God should hold communion with idols; as also, for that such wretches design only by this trick to debauch easy credulous souls from the belief and profession of the Gospel. And whoever attempts such a reconciliation, either by word or writing, shall be most severely censured." 66 We are happy to turn to a more pleasing contemplation. While some longed for a union between Popery and Protestantism, the Church of France cultivated a Christian union with the other Protestant Churches of Christendom. Unity of sentiment and affection, as well as a sense of common danger, led to this; and it were well that it were more common now. The evangelical Churches of the present day are, in this respect, a great contrast to the Christian Churches of the Reformation. The National Synod held in 1583, highly approved of a work entitled, "Harmonia Confessionum," The Harmony of the Confessions of Faith, as being most useful and needful for these our times," and advised that it should be translated into French, and recommended by the Church. A few years earlier, "many deputies, from sundry famous reformed Churches, kingdoms, and provinces, met at Francfort," to devise measures for uniting all the reformed Churches of Christendom in one common bond of union, so as to terminate all their differences. The Church of France rejoiced in this prospect, and appointed four of her ablest ministers to appear as her representatives. With regard to the Church of the Netherlands, she highly approved of their confession, and established a still closer union. Indeed, it was common to censure and condemn works containing erroneous sentiment, and to guard the Churches against them; and a correspondence was even held with foreign Churches, where the heresy proceeded from their borders. At this time, too, (1594,) the Church, as a body, was sound in her opposition to Popery. One of the ministers was publicly and warmly commended for his answer to part of Bellarmine's Works, the great Romish champion; and those who had had the courage to hold a discussion with the advocates of the Church of Rome, were honoured with similar approaching synod of the Low Countries, the provinces of probation. "The present synod return thanks unto Monsieur Berand, Rotan, and the other pastors, for their pious endeavours in maintaining the truth at the conference held at Mants with Monsieur de Perrote, and other Popish theologers, and ratifies their whole proceeding, and that offer made by them to continue the said conference at the pleasure and commandment of his Majesty. In pursuance whereof, the synod hath nominated twenty pastors, out of whom twelve shall be chosen to confer with those of the Romish Church, that so the provinces may have notice, and come prepared for the said conference.' " But it is to be feared, that the seeds of compromise and degeneracy were now in the course of being sown. Several of the Protestant ministers, disappointed that their preferments were so poor, proposed a reunion of the two Churches, Popish and Protestant; and agreed, "This assembly doth now ordain, that as often as the synods of the said Low Countries shall be convened, two provinces of this kingdom shall be obliged to send their deputies; to wit, two ministers and one elder, who shall be expressly named by those two provinces in every National Synod, and their charges borne by all the provinces of this kingdom; and for this present ap the Isle of France and Normandy are appointed to send their deputies. And whereas the brethren, their deputies, have tendered unto this synod the confession of faith and body of Church discipline owned and embraced by the said Churches of the Low Countries, this assembly having humbly and heartily blessed God for that sweet union and agreement, both in doctrine and discipline, between the Churches of this kingdom and of that republic, did judge meet to subscribe them both; and it did also request those our brethren, their deputies, reciprocally to subscribe our confession of faith and body of Church discipline; which, in obedience to the commission given them by their principals, they did accordingly; thereby testifying that mutual harmony and concord in the doctrine and discipline of all the Churches in both nations. Moreover, this assembly having, to its great grief, understood the miserable condition of the greater part of the Churches in the Low Countries, how that they |