PERSECUTIONS IN SWITZERLAND FROM 1813 TO 1830.  
The information contained in the following account of the persecution in Switzerland, is derived principally from the Christian Spectator and the London Christian Observer.
 
Scarcely any country of Continental Europe, has excited so deep an interest in the minds of Americans, as Switzerland. Its valleys and lakes, its streams and cataracts, its lofty mountains and the seas of ice and deserts of snow which crown their summits, have been the Ultima Thule of the traveller, from whatever land. But we have dwelt upon them from the very days of boyhood, with an interest belonging to scarcely any thing earthly, because we regarded all this magnificent and beautiful display, as the mere scenery and decoration of the stage, on which an important act in the great drama of liberty, was exhibited. In the christian, these magnificent objects awaken emotions perhaps less tumultuous, but deeper and more elevating; for it is here that another scene of that great drama was early opened, involving interests incomparably more valuable, and a struggle far more deadly, not for the civil liberty of Switzerland, but to free the world from a tyranny, in comparison with which, that of Austrian dukes was paternal kindness,—a despotism that held the soul itself chained to the papal throne, and assumed the triple crown of heaven and earth and hell, which its representative still wears. To the christian, the names of Tell and Winkelreid, sink into insignificance beside those of Zuingle and Calvin; and the war of Swiss independence scarcely deserves a thought, in comparison with that struggle[457] for the moral reformation of the world, in which these men were such distinguished actors, and to whose influence we ourselves owe that religious liberty, which is the most precious part of our birthright.
 
But it is an humbling reflection, that the palladium of liberty could not be kept inviolate, even in the fastnesses of the Alps. A few years only have elapsed, since some of the fairest portions of this "land of the free," were held as conquered tributaries by other cantons, and were governed by a bailiff residing in his castle, and exercising a power like that of a feudal baron. A considerable portion of Switzerland is still subject to an aristocracy, as absolute in its sway, and as much opposed to the extension of light and liberty, as any other branch of the holy alliance. The press is, in many cantons, under severe restrictions, and industry and enterprise are checked by the regulations of the incorporated trades, which place the rod of oppression in the hands of ignorance and self-interest; and which bring home its influence to the work-bench of the mechanic, and too often paralyze the arm of laborious poverty. Within ten years, and in one of the most enlightened cantons, men and women have been arrested, and fined, and imprisoned, in the most cruel manner, for assembling to read the word of God; have even been banished under pain of death, and without any passport to secure them from imprisonment as vagrants in the neighbouring countries, merely for preaching and hearing the gospel, out of the established church.
 
In the protestant churches of German Switzerland, the Helvetic confession and the Heidelberg catechism, both in the strictest sense orthodox, are recognized as standards of faith. This, however, is the only bond of union between the different portions of the Helvetic church. The spiritual concerns of each canton are under the direction of what is called the "church council," established by the government, and composed of some of its members united with some of the clergy. This body license, locate and pay the clergy; and form the court of appeal in the affairs of the church. A congregation have no voice in the selection of their pastor. Baptism and confirmation, or admission to the Lord's supper, in the established church, are required by law, as indispensable to the exercise of civil rights; and the latter ceremony is generally regarded as a mere introduction into life. In the canton of Berne, no person can enter the most menial station as a domestic, without exhibiting his certificate of communion; and so far is this from being an obsolete law, that we have known a person incur its penalty, because he delayed for a few days the exhibition of this certificate to the police. In this canton, (and we believe in most others,) no person can be excluded from the communion, except by government; and, as a necessary consequence, no discipline exists in the church. The Lord's supper is received with great regularity by the whole parish; and in some districts at least, the opinion prevails, that this ordinance is a seal of the pardon of their sins.[458]
 
Such is the external state of the church in German Switzerland. In regard to its spiritual condition, we have little encouraging to present. The mercenary troops which Switzerland has so long been accustomed to sell to France, Spain and Italy, have usually brought back corrupt principles and licentious habits; and the young men of patrician families, from whom the rulers are ultimately chosen, have been prepared, by serving as officers to these troops, to exert a baneful influence upon their country. Those who were destined to the ministry, or to the learned professions, were accustomed to seek an education, if possible, in the German universities, where they would imbibe a taste for any thing but evangelical principles. Rousseau, Voltaire, and Gibbon, during their residence in Switzerland, contributed not a little to the increase of infidelity; and the French revolution seemed to sweep away the landmarks of religion and morality, and to banish whatever might have remained, of the character of Switzerland, from the portions to which its emissaries had immediate access.
 
It will not be supposed that the church escaped untainted, amidst all these causes of corruption. The feeling which we found extensively prevalent, that it was indecorous to inquire into the opinions of the clergy and the doctrines actually maintained in the church, and which presented a serious obstacle to investigation on this subject, sufficiently indicates, that there is something which will not bear a comparison with the public standard. But more unequivocal evidence of the change of opinion is found in the fact, that candidates for the ministry are now only required to avow their belief in the new testament, and these regulations are avowedly adopted, in order not to exclude those who are called "liberal" or "rational" in their opinions.
 
We trust indeed, that there are many thousands in Switzerland, who have not bowed the knee to Baal, in any form. We believe especially, that in the cantons of Basle, Zurich, Appenzell, and Schaffhausen, as well as Geneva and Vaud, there are many faithful ministers of the gospel. We know that in the midst of decayed churches, there are little bands, who, without separating themselves, or exciting public attention, have adopted the principles and the devotional habits of the United Brethren, or Moravians. The missionary seminary at Basle is a radiating point, from which divine truth is going forth to the ends of the earth; and there is a cluster of christian institutions around it, which are a monument of love and zeal. Light is springing up in various directions in the midst of darkness and these first gleamings of the dawn are a sure and delightful presage, that the Sun of righteousness is about to arise upon Switzerland, with healing in its beams.
 
For several years past, two or three of the clergy of the established church in the city of Berne, have preached the doctrines of the gospel, as exhibited in the standards of the church, with simplicity and faithfulness. Much interest was thus excited in a small[459] number of persons, several of whom were among the class of patricians, and the result might be termed a little revival. Public attention was called to it, by the change of conduct in those who were its subjects. Their consciences would no longer allow them to partake in those violations of the Sabbath, and those questionable amusements which were customary in the world around them; and they felt the need of assembling themselves for social devotion and christian intercourse, during the week. Those who felt reproved by such conduct, spared neither censure nor ridicule. The names of "priest," "methodist," "mummer," etc., were unsparingly applied to them; and in one instance, the windows of a person who was obnoxious on this account, were broken. It is but justice to the government to state, that immediate and vigorous measures were taken to repress all violence; and no one was suffered to interrupt them, so long as they continued in connexion with the established church. Much hostility was indeed expressed against these private assemblies; but so much patrician influence was exerted in their favour, that the government did not venture to execute the threats, sometimes thrown out, of prohibiting them. Pietism continued to increase, from the increased action produced by these social meetings; and the flame was undoubtedly nourished by the conversation and correspondence of pious British travellers, whose influence may now be traced in every part of the continent, from Calais to Naples, and exhibits one of these remarkable traits in the divine government, by which the seed of the word is scattered over the world, often by the consent of those who wish to destroy it. The wealth of the English gives them access every where. Even the court of Rome, rather than lose this source of revenue, allows heresy to rear its standard of rebellion on the banks of the Tiber; 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[460] 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 ............