finger of Providence should be acknowledged in this singular conservation of the truth; and in this, as above hinted, is to be found what "the Spirit of prophecy' meant to adumbrate, when it testified beforehand of the woman who fled into the wilderness, where she had a place prepared of God for her reception and support. Rev. xii. 6. "Rejoice that human hearts, through scorn, Through shame, though death, ma le strong, To the numerous and heavy afflictions borne by the Vaudois on account of their religion, their extraordinary magnanimity and perseverance in spite of these, the high state of morality obtaining among them, and the zeal with which they endeavoured, under the greatest discouragements, to extend the knowledge of the Gospel in various countries, including England, Germany, Spain, and Calabria (by these efforts, though they did not extensively succeed at the time, sowing that precious seed, which was warmed into life at length by the genial influence of the Reformation):-to all these things, almost all writers of all ages and parties, who have approached the subject, bear their united testimony. But an occurrence which took place within the territories of the Waldenses, in the middle of the seventeenth century (whether in 1655 or 1659 does not on a cursory examination clearly appear), and which was meant for evil, served in the issue to put mankind in possession of a far greater amount of information respecting them, than possibly might otherwise have been obtained. This was a persecution raised against them at that time by their Ronan Catholic neighbours, and which had for its object, not only the extermination of the people, but of the historical monuments which they possessed of their early and separate existence as a nation, professing and practising a different religion. The destruction of these precious literary remains proceeded to a lamentable extent, and among the sufferers from the worse than Gothic rapacity of the plunderers, was John Leger, one of the pastors or "barbes," as they were called, who was deprived of "every leaf of manuscript" that he possessed. The loss suffered by Leger, however, only stirred him up to the business of collecting manuscripts, and after "incredible" exertions in those valleys which had not been rifled by the persecutors, as being under the government of France, he succeeded in not only obtaining copies of those he had lost, but in discovering a great number of others equally valuable, amounting in all to twenty-one volumes, which he delivered to Sir S. Morland, at that time in Italy, and who, having returned to England, deposited them in one of the libraries of the University of Cambridge, where the greater part may still be seen. Of these invaluable papers, authentic memorials of the Vaudois, a number were appended by Leger to the historical work given to the world by himself; some also have been attached to the publications of Mr Jones and Mr Blair. Would it not be highly desirable, that some one, having access to the MSS., and who is, at the same time, competent to the task, should examine and publish such of them as have not yet seen the light, so that the Protestant world may have the full benefit of whatever further information they contain, respecting a people whose annals are so full of interest to every enlightened Christian? The documents appended to his work by Mr Blair, consist of confessions and catechisms, and other public papers of various dates, from the commencement of the twelfth century downwards. They indicate a state of high Christian intelligence on the part of their authors; they throw a flood of light on the faith, worship, and discipline of the Waldensian Churches; they show that not only in the leading articles of faith, but even in minute details, they were at one with the early Churches of the Reformation; they go farther, and prove that even in matters of external church order, about some of which the first Reformers differed, the Vaudois very nearly approximated to the order ob aining in Presbyterian communities. Any one who chooses to consult the papers referred to, will be easily convinced of all this, and satisfied that the affirmation above made, as to their oneness with the Westminster Contession in reference to doctrinal articles, is correct. Owing to the singlar fidelity with which the Waldenses preserved the faith and practice of primitive Christianity, they have always been regarded with no small deference, and their sentiments appealed to as a kind of authority on questions which divide the opinions of modern Protestants. The writer has felt a degree of curiosity to ascertain what their views were on the question, so much agitated of late, as to the extent of the atonement; and he embraces the opportunity to submit the result of his inquiries into such of the documents above referred to, as he has had the opportunity to peruse. The following extracts are all which have met his eye, as bearing on the point at issue, and they seem decisive: "Because Adam sinned at the first beginning, "By eating of the forbidden fruit, "And thus the grain of the seed taking root in others, "He brought death to himself and his posterity. "Well may we see this is an evil morsel. "Howsoever, Christ hath redeemed the good by his death and passion." Extract from "The Noble Lesson," a treatise dating A. D. 1100. It contains chiefly a narrative of the events of Scripture history; and is in a kind of blank verse, that "the youth may more easily imprint it on the memory." "Christ is our life, peace, and righteousness, and pastor and advocate, and sacrifice and priest, who died for the salvation of all those that believe, and rose for our justification.”—Confession of Faith of date A.D. 1120, article 7th. "All those of our profession teach that his (Christ's) death and blood are sufficient to abolish and expiate all the sins of all men.”— Confession of a. D. 1508. That Jesus Christ having been ordained by the eternal decree of God, to be the only true Saviour, and only Head of that body which is the Church, he redeemed it with his own blood in the fulness of time, and offers and communicates unto the same all bis benefits by the Gospel."-Confession of 1655, article 12th. "That God so loved the world, that is to say, those whom he has chosen out of the world, that he gave his own Son to save us by his most perfect obedience, especially that obedience which he expressed in his suffering the accursed death of the cross, and also by his victory over the devil, sin, and death."— Savie Confession, article 14th. In all this, there is nothing like the doctrine of Arminius concerning the extent of the atonement, as laid down in the second of the five celebrated articles of his creed, thus: "That Jesus Christ, by his death and sufferings, made an atonement for the sins of all mankind in general, and of every individual in particular; that, however, none but those who believe in him can be partakers of their divine benefit."-Mash. cent. xxii. ch. 3. Printed and Published by JOHN JOHNSTONE, 2, Hunter Square, Edinburgh; and sold by J. R. MACNAIR & Co., 19, Glassford Street, Glasgow: JAMES NISBET & Co., HAMILTON, ADAMS & Co., and R. GROOMBRIDGE, London; W. CURRY, Junior, & Co., Dublin; W. M'COMB, Belfast: and by the Booksellers and Local Agents in all the Towns and Parishes of Scotland; and in the principal Towns in England and Ireland. Subscribers will have their copies delivered at their Residences. THE SCOTTISH CHRISTIAN HERALD, CONDUCTED UNDER THE SUPERINTENDENCE OF MINISTERS AND MEMBERS OF THE ESTABLISHED CHURCH. BRETHREN, They who, by office, are bound to watch over you in the Lord, deem it to be an imperative duty, at the present time, to address you with all plainness, on a matter which greatly concerns your character as Christians, and your obligation, as accountable beings, to conform to the legislative will of your Almighty Creator. and other creatures put under him, we cannot Need we remind you of that will, so emphatically declared in the fourth commandment of the decalogue? Ye know it well. But we pray you to reflect how fearfully significant is that word, "Remember,―remember the Sabbath-day-remember the Sabbath-day, to keep it holy! "Speak unto the children of Israel, saying,verily my Sabbaths ye shall keep for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you."-" Every one that defileth it shall surely be put to death.""It is a sign between me and the children of Israel for ever."-" For in six days the Lord made heaven and earth, and on the seventh day, He rested and was refreshed." "Wherefore, the Lord blessed the Sabbath-day, and hallowed it." With such solemnity was the commandment given! With such impressive sanctions was it promulgated to Israel in the wilderness. Not that the Sabbath was then first enjoined and imposed on a single nation, as a badge of their peculiarity; for its institution dates from the completion of the revealed creation, having been given to the parents of the human race as a law; doubtless, to the whole world that Psalm lxxxvii. 5. The soul is elevated and should in successive ages descend from them. refined by its nearer intercourse with Heaven, the And though Christianity may have altered some- benign influence of which, spreads over Sabbath thing that was positive, or ceremonial, in the in-hours and exercises an air of heavenly fragrance stitution, as observed by Israel of old, it were a grand mistake to infer from this, that by the New Testament dispensation, the institution itself has been abrogated, or shorn of its sanctity. There is a reason for Sabbath-rest, which is in its nature moral and immutable; and though its observance might be vindicated on the lower ground of its being evidently beneficial and expedient for man, No. 149. NOVEMBER 6, 1841.-1fd.] "The Sabbath was made for man," said He, who is also "Lord of the "Sabbath-day." And truly wholesome and pleasant to a religious mind is the observance of it; for in the sacred stillness of a Sabbath atmosphere, grace grows exceedingly ; and by frequenting its soul-feeding ordinances, man's moral constitution acquires a healthier tone and a finer sensibility where spiritual life is; and, if it is lacking, there is provision made for its revival, that soothes and enlivens the strictest piety. But high as is the authority which enjoins. Sabbath rest, and unspeakably profitable to man as it unquestionably is to observe it, we cannot shut our eyes to the fact, that among ourselves, and throughout our land-once distinguished for better things-a practical inattention to the Sabbath exists and is growing. Whither shall we [SECOND SERIES. VOL. III. ing the principle of devotion, all will be neglected, or gone about in a manner unprofitable to the performer of them, and dishonouring to God. It go, and not find examples of this? What place is exempt from sights and sounds of Sabbath desecration? The news of the world are careered We have heard of the devotion of our forefrom city to city with enforced acceleration, in order to provide fresh aliment for minds, which fathers,-what prayers they offered, and what cannot endure that a Sabbath interval should sacrifices they willingly made, of goods, or life divide their course of worldliness, and impede any itself, in order to enjoy the ordinances of their of its wonted channels of intelligence and enter- God. Do we resemble them in this respect? or tainment. The lovers of pleasure, the agents of rather, must we not confess, that the spirit of debusiness, speed their needless way on sea or land, votion hath greatly left us, and the very aspect of striving all they can, not to remember the Sab-it solemnizes our public assemblies no more? bath-day, nor keep it holy. Sabbath traffic, though forbidden, lurks in our streets; worldly business hath its announcements flaring on the walls and gates of God's house, as if it were a place reared for the god of this world and those that worship him! Nor can we forbear to notice that, in some places, without the plea of necessity, the funeral procession, to save a week-day hour, unworthily takes from the Lord's day, nor counts it robbery. is plainly wanting in the gathered flock, and seldom visible in the individual family apart. Hence, domestic religion has seldom a place assigned it in the family arrangements. The morning and evening sacrifice, indeed, is still offered by a goodly number among us; but the greater part, we fear, count it no honour to be priests unto God in such offices, and habitually contemn them. There are heads of families that tell their children that all should pray, who are themselves never seen by their children in the exercise of prayer,-not even on a sacramental day, when they went to the table of the Lord, or brought their offspring to the baptismal font. These, in general, and others that we might refer to, are public evils, in some instances sanctioned by authority, and tolerated in all. But against the sanction and the toleration, we lift up the sword of the Spirit, which is the Word of Thus, unexercised at home, how unprepared God, and can extend to them neither countenance come they to the house of God! There, nothing nor exculpation. But, while we testify and warn is learnt, nothing seems to edify or impress.you against evils like these, which, with a high nothing delights them in the service but its close. hand, and it may be, with an authoritative front, To a people thus lifeless and undevout, the sancinvade our Sabbath rest, we are not less bound to tuary feels as a house of bondage; and though, in testify and reprove for inattention to the duties compliance with custom, it is their manner to reof the Lord's day, though no external despite be sort to it, very small matters are made to serve done to it, as a divine institution, in the way of as an excuse for non-attendance,—a little excess open and offensive violation. For, what avails it of heat or cold, or wet or wind, constituting a that the business of this world is suspended, if the potent reason for an often-occurring absence: and proper business of the Sabbath be left undone if God, in his providence, has placed one high in The required cessation "from worldly employ- the conditions of life, or contrariwise, very low,— ments and recreations" releases, indeed, from in- in the one case, rank, riches, or official station, compatible engagements, and leaves one in a con- are held to justify an unfrequent or partial attenddition for entering on the proper duties of the ance; and in the other, the privations of poverty Sabbath, but does nothing more; and in this are alleged. "A punctual appearance in the house position, should the mind remain unoccupied, and of God, morning and evening, should not be rethe thoughts be misapplied, the mere bodily rest-quired from persons like us,-of note and consiing were but a worthless and a wretched thing. We say, wretched, for it is universally felt and confessed, that truly wretched is the state of those, who, shut out from the engrossing avocations of the week-day calling, do not supply their place with the heart-stirring interests that Sabbath duties give rise to. deration; surely, for us, half-day attendance is enough, and that, also, when perfectly convenient." So speak the more consequential class; while the poor man points to his mean attire and precarious means, and thinks church-going altogether out of his way. Give him better appointments, and none more willing than he,-while the superior appointments he covets, constitute to the possessors of them an excuse. Now, in noticing prevailing omissions as to Sabbath duties, we cannot overlook what, in a great degree, is the cause of them all,-the want Thus, a certain amount of wealth, or height in or weakness of a devotional spirit. That day calls station, or deficiency in the means of life, alike for devotion early and late,-devotion in the detain from public worship. The fatigues of closet, in the family, and in the house of God. labour are pleaded by some, and the delicate lassiThe meditations of the day, the social intercourse, tude that results from doing nothing, deters others; the whole carriage and conduct, in public and in and thus do numbers flee from the means of grace private, should be characterised by devotion; for, as unendurable. The very day that God specially if that be wanting, how can the services of reli- calls perishing sinners to wait upon him, in order gion, appropriate to the day, the family worship, to receive blessings of salvation, that day is to them the secret prayer, the Scripture lection, and church most unwelcome, and sedulously turned to other solemnities, be adequately fulfilled? Nay, want-uses,-uses most incompatible with devotion. To be so estranged from him that made them, to be so alienated and averse that they flee from his ordinances, sbun the intercourse of prayer, and hate godliness in proportion to its power, is most perilous and heaven-provoking. But it is, meanwhile, says the profaner of the Lord's Day, much more pleasant and joyous to spend the day as one lists, at ease or motion, as taste, inclination, or opportunity, shall prompt Compared with this freedom, how joyless is the austerity and gloom of what is called-Sabbath-rest. And is Sabbath-rest, then, rightly understood, answerable to this account of it? Far from it. On the contrary, it is full of sublime interest, and fraught with enjoyment. When the Creator had finished his work, it is said, he rested and was "refreshed!" When the Saviour of the world had accomplished the work given him to do, he also rested, and his rest was "glorious." The Divine eye contemplated the ancient creation, and beheld it as 66 very good." The Author of the new creation saw in it results that satisfied him for the travail of his soul; and into a rest resembling in blessedness that of God the Father, and God the Saviour, may we be said to enter in keeping the Sabbath in a proper spirit. For, what have we so much to do on that day, as to contemplate the new creation, and rejoice in the wondrous scheme of redeeming grace, resting in its provisions, and refreshed with its manifold promises of things present, and things to come. We see it to be very good, and over its riches and moral beauty the eye of faith expatiates with fresh delight. Our duties vary, but none are irksome, we repent of our misdeeds we sue for pardon-we cease from our own works we embrace an offered Saviour, and we enter into rest! Accepted in the Beloved, and receiving of his Spirit, we no more regard God as unfriendly and implacable; but having knowledge to discern the blessedness and glory of the Most High, and feeling reconciled to him by the blood of Emmanuel, we love to seek his face in all appointed means of dutiful approach; we love to present ourselves before him in secret, and, along with others that assemble in Zion, to hear his word of truth, and express their creaturehomage and thankfulness in exercises of adoring praise and undissembled joy. In those Sabbath hours and exercises the spirit breathes in a religious atmosphere, reviving to the inner-man. The soul draws nigh to God in Christ with aspirations after him-sometimes plaintive and penitential, sometimes wafting high desires that cannot be expressed. The duties we engage in are so interesting, the objects we contemplate so vast and animating, that none but souls destitute of religious feeling can be dull-none but the alienated from God can want delight. Surely it is not without reason that we are bid call the Sabbath a delight, and honourable-it is an emblem of the Sabbath of eternity. that he would show us his salvation-would show us his glory, and seal us unto the day of redemption, by the Holy Spirit's blessed operation-is there here aught to cover the countenance with gloom, or depress the spirit with sadness? Fharisaic rigour, and legal scrupulosity, and cold formality, without complacency in God and his Son, without a free and willing mind, may exhibit to the world a picture of Sabbath observance, unamiable in all its features, calculated to repel, rather than allure to imitation. But in such a frame as we have described, (and what upright believer need dispense with it?) there is much to cheer humanity, and nothing to darken or discolour the fairest scenes of social life, to check the expansion of its best affections, or spoil the creature of its greatest happiness. Indeed, such Sabbaths on earth are preparations and preludes for that which is to be hereafter. The rest below is but the vestibule through which we enter into the rest of heaven above. Why, brethren, should any of you disparage such a desirable rest, and reckon it joyless? We beseech you consider what you lose in misspending Sabbath hours-what sin ye commit-what guilt ye incur what seasons of salvation ye let pass irretrievably away-and what peril ye encounter in thus despising the day of the Lord! Your pastors are grieved in beholding the appearance of principles and practices that threaten to overspread the land with a flood of Sabbath profanation, such as has long desolated the continental nations, where any pursuit or pleasure that depraved nature calls for is indulged in without shame or restraint. In this once Christian land, public opinion begins to give way in favour of undistinguished laxity; and any attempt to stem the tide is held up to public censure as an unjustifiable interference with natural rights-a hateful encroachment on liberty of thought and action. They are not their country's friends, however, that strive to make void the law and supersede the government of God. Be assured, no country shall gain by desecrating Heaven's ordinances; nor shall man or woman, no, nor child, do it with impunity! Be persuaded, ye stout-hearted, to yield to God that day he calleth his. Let His terror persuade you, if his mercy fail to subdue; and, as for you who have tasted and seen, or who desire to taste and see, that the Lord is gracious, remember ye the Sabbath-day, to keep it holy. Elders, heads of families, teachers of youth, men in authority, owners and managers of public works, reverence the Sabbath yourselves, and aid us with your influence in maintaining its sacredness. Countenance our endeavours to recall all classes of the community to a becoming respect for the Sabbath and its ordinances. If men will not be reclaimed, if they contend for liberty to sin openly, and protest against any interference with evils that sap public morals, and bring commuAnd is there, we ask, in this abstraction from nities to dissolution and ruin, be not ye, at least, worldly cares, in this contemplation of Christ as patrons of iniquity, and partakers in other men's a Saviour, and in those communings with God, I sins, lest ye share in the punishment that awaits them. If ye cannot deter others from offending, | let your own houses be clear. Every well regu. lated family, not only saves itself, but affects the conscience of a neighbourhood. Its shining example holds up a moral mirror to show the Sabbath-breaker his own deformity-a sight which self-condemnation accompanies; and, if amendment do not follow, a useful check is at least applied. Hold up, then, this fair example of Sabbath-fidelity, and keep it holy. Motives and rules for doing this will be laid before you in a subsequent discourse, as enjoined by the Presbytery in its zeal for your best interests, even those that are eternal. Meanwhile, brethren, suffer the word of exhortation, which we pray God to bless for your edification in Christ. Amen. THE SCHEME OF REDEMPTION. Proclaim inimitable love! Jesus, the Lord of worlds above, He that distributes crowns and thrones WATTS. HISTORY OF THE ALBIGENSES. PERIOD II. TO THE DEATH OF SIMON DE MONTFORT. PART I. SIMON DE MONTFORT having become the feudal lord of the forfeited viscounties of Carcassonne and Beziers, was obliged, by his ecclesiastical tenure, to make war upon the heretics of his provinces, in consequence of which he made preparations for resuming hostilities. As the forty days of military service had expired, the crusading army had almost wholly disbanded; but in those periods, when to slay a heretic was supposed to expiate a multitude of sins, enough of consciencestricken recruits could be found for such a service, more especially as the prospect of plunder was temptingly held out, in addition to spiritual advantages. He, therefore, continued the campaign, and took Fanjeaux, Castres, and Lombes; but, in attacking the castle of Gabaret, he was repulsed with considerable loss. Indeed, his acquirement of the new territories was neither to be safe nor certain; for although the more timid of Carcassonne and Beziers had done homage to him as their rightful lord, many castles, even in his immediate neighbourhood, were fortified against him, either by the Albigenses themselves or those who favoured their His chief antagonist, however, was the Count of Foix, whose name was also Raymond Roger; and as this feudal sovereign possessed the greater part of Albigeois, which was considered the head-quarters of the obnoxious doctrines, his suppression was necessary before the cause could be overthrown. De Montfort, cause. therefore, who was as skilful and brave in war as be was cruel and fanatical in religion, urged the remains of the campaign with such vigour, that his antagonist was unable to stand his ground; and after the latter had lost several castles, he was obliged to submit. In the preceding Number, we have seen how completely daunted, and how shamefully disgraced, Raymond VI., Count of Toulouse, had been, after the assassination of Castelnau, the Papal legate. Raymond, indeed, was a stout warrior in conflict, as well as a kind and gentle ruler in peace; but he completely lacked that moral courage, without which the mere physical quality is of no more account than the natural courage of the dog or the bear; and thus unequal for the trial, he was about to be dragged into hostile competition with the bold and subtle de Montfort. After the capture of Carcassonne, Raymond had hopes of being reconciled completely to the Church; but as such a step would have been prejudicial to the interests of the usurper Simon, the latter had interest to procure the Count to be excommunicated, and the province of Toulouse to be placed under an interdict. He also occasioned the assassination of the Abbot of Eaulnes, and then adroitly managed to throw the blame upon Raymond, after which he assembled his crusaders, and proclaimed war against the Albigenses of Toulouse. Raymond was terrified; but instead of flying to arms, he hastened to Rome, in the hope of obtaining protec tion from Innocent III. The pontiff received him graciously, for the cause of Raymond had acquired a dangerous popularity among the feudal counts and princes of the period; and after absolving him conditionally from the sentence of excommunication, he referred him to a council that was to meet three months afterwards, for his complete expurgation. Raymond attended, full of hope, as the only charges he anticipated were those of heresy and the murder of Castelnau, from both of which he could easily free himself; but, during the interval, a course of successes bad crowned the arms of Simon de Montfort, so that his rival could now be disposed of without ceremony. The unfortunate Raymond, therefore, found a new charge preferred by the council against him. He was told that he had not done his utmost for the extirpation of heresy; and when he wept at the ruin which he foresaw for himself and his people, his tears were turned into ridicule by a perverted passage from Holy Writ. This council, which was held in September (1210), excommunicated the Lord of Toulouse; and, during the course of the winter, Montfort succeeded in taking |