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open, more happy, more smiling. I addressed some words to her in a low voice, and she replied to me. Many persons came up to us and said to me, "How is this, she heard you ? yesterday she was deaf.” A poor man in a blouse was sitting by my side ; I had seen him come in walking with difficulty by the aid of a large stick ; on rising he did not lean upon it so heavily; going out of the hall he hardly used it, and when he ascended the steep stairs, he threw the stick away, crying, “ Thanks to God, I can walk alone for the first time ! I cannot exactly remember if he said " of my life,” or "for so many years ;” but I was told that this man had been brought to Mænnedorf, as a little child, some months before; that after a time he had been able to stand upright, and to walk with the help of two crutches, then with one only, and that at last he had been able to replace it by a stick.

The morning passed like that of the preceding day. I asked the Mother if there might not perhaps be magnetism in the gift of healing ? She strongly repelled this idea, and pointing to a wooden box, she said : There is as little of magnetism or any other power in my hands as in that box ; that which I do is only that which every child of God can, and ought to do, for it is said, Mark xvi. and 18, " They shall lay hands on the sick, and they shall recover.” Also, I do not promise any patient that I will cure him, I only obey God in imposing the hands, and after in anointing with oil

, leaving the rest to God. My principal object is not to cure the body but the soul, the source of the diseases of both being the same, if this source dries up for the soul it will dry up also in the body; that which 1


and teach amounts to this. You are saved, be assured of it; the ransom is paid a long while ago ; accept it and return thanks for it. You are reconciled with God through Jesus Christ, take the benefit of it ; be happy and rejoice.

She then told me how she had been led to discover the gift that was in her. About twelve years ago she was employed in a manufactory with fifty others. Five of these work people fell ill at the same time with a dangerous fever—the doctors foresaw nothing but death. As she had already known the Saviour many years, she was accustomed to speak to all around her about the salvation of their souls, and especially to visit the sick for that purpose.

While praying with one of these men she happened to lay her hand upon his chest ; in two minutes the patient said, 'How strange it is, I feel better, continue to hold your hand upon me.' He recovered his health. The other four begged her to do the same for them, and were all cured. The report of these miraculous cures spread quickly; other sick persons requested her aid, but she refused it at first. Soon after this the factory was closed; she, with her sister, was obliged to sub-let some small rooms—then she began to receive patients, their number increased considerably, until, from the proceeds of a

legacy, she was able to purchase several houses. Chicanery and persecutions arose against her. A prosecution was instituted on the part of the doctors. She was accused of practising medicine without a license, and with keeping an establishment where patients paid for their board and treatment (traitement). Her counsel, M. S—, of Zurich, advised her to apply to some person who had been cured at Männedorf, for attestations that their cures were effected without any medical treatment, solely by prayer and the imposition of hands, and that in all respects they were looked upon and treated as guests and friends, that Mdlle. Trudel had received into her house and invited to her table. She had never had the idea of asking such certificates of persons who had left her house cured and praising God—she only did so by the direction of M. S. These attestations arrived from all parts, every one feeling eager to render testimony to the truth, and to express his gratitude.

I have passed much time in looking over the volume in which a friend has transcribed them. I bless the Lord, that he has put forth his merciful and powerful hand in our days, and that he has healed and shown prodigies and marvellous things by the name of his holy son Jesus.

There may perhaps be one point in which Malle. Trudel is in error: in imagining that in accordance with Mark xvi. 18—all who believe can heal the sick by laying their hands upon them; and that not to do so is a lack of obedience, or at least of filial confidence; whilst the word of God tells us clearly-for example, in 1 Cor. xii.—that there is a diversity of gifts, differences of administration, and diversity of operations for the common benefit. Another favourite point of Malle. Trudel's, on which many Christians accuse her of going too far, is the degree of sanctification she exacts from a child of God here below. I have been told that she asserts that a child of God ought never to be impatient, never to allow himself to be overtaken by irritation, anger, or ill-humour. I have heard her speak on this subject more than once. What,' she says, 'you have received the peace of God, and you live as if you had received the peace of man? The world gives a peace which does not endure, which is troubled by passions ; but the peace which God gives us, to us who are justified by faith in Christ, is the peace of God himself, “ I give you my peace,” says Jesus; the peace that I possess myself; well, can you believe that Jesus was ever troubled, irritated, passionate ? No assuredly, the peace of Jesus being unchangeable and imperturbable, it will be so also with us, since it is but one and the same peace.

As the number of the patients increased, though unsought by Mdlle. Trudel, her labour augmented, much beyond her thoughts ; but at this moment the Lord brought her a helper, in the person of M. Samuel Zeller, one of the sons of the former inspector of

Beuggen. This young man had a disease which resisted the art of the physicians. He was cured at Mænnedorf, and felt so powerfully attached to this blessed house, that he quitted his post of schoolmaster in Germany, and came to fix himself in the place where lie had recovered his health. Samuel is the right hand of the mother, and renders her the most important services, not only in holding her meetings, where he, also, imposes the hands on the sick whilst speaking (tout en parlant), but especially in visiting the male patients, in helping to conduct the correspondence, and, I venture to say it, in contributing to maintain the true doctrine. S. Zeller is a scholar, who naturally explains the word of God with more systematic science than a woman can do. I shall .never forget his excellent meditation on Neh. iv.

The establishment of Malle. Trudel is but an enlarged family. She is the mother of it, so that all the devotions are but family worship, conducted by the mistress of the house. This family feels itself united with all the children of God; in one respect, its prayers have the character of the Church universal of Jesus Christ; they contain all the needs and all the labours of all the societies which have for their object the advancement of the kingdom of God; and, on the other hand, they have something of the intimacy of a domestic worship, insomuch so that they intercede for many persons whom they indicate by name.

Here, dear brother, is a little account of my visit to Mænnedorf. It is very incomplete, for I only staid there three days and a half, but it has the merit of truth. I have only described that which my own eyes have seen, and my own hands have handled.

I remain, &c., C-Dec., 1861.

R. [Translated from the " Journal Religieux, du Canton de

Neufchatel, et du Jura Bernois,of Dec. 29, 1861.]


I. The leaf-buds are ready to burst around : let us open a fresh eye upon the vernal miracle of growth and development. If, for the first time, we could see anything grow, we should inevitably think it to be the work of some unseen mind. Imagine the growth of a rose represented on a scale so large as to permit the sight of the movement of each particle in the fabric. Here is a circulation through every part; and in every part alike a power of extracting gaseous atoms from the surrounding air and water, which are then changed into the likeness of every member of the vegetable structure, by the assimilation of a vital chemistry, resulting in the expansion of the whole plant

according to the definite and beautiful pattern. Concentrate attention on the bud. A leaf is changed into a swollen capsule, which is projected to the end of a vacular stalk. Figure what takes place within that casing. Points of vegetable matter take up carbon and water, and innumerable invisible vessels proceed to fashion from each point a rose-petal, of a particular shape, colour, and fragrance,—these being formed under a close packing in perfect distinctness, and so fastened that when unclosed the fashion of the rose shall appear. If the coronation robes of some virgin Queen had been formed out of air and water in a closely-strapped portmanteau, so that when unfolded every part of the vestment should exactly fit the wearer, and also every ornamental embroidery be found exactly developed in its place and tone, a somewhat similar wonder would have been executed. How is it that each particle of gas, having been transmuted into the rose-material, takes its place so as to assist the production of the figure, tint, and fragrance of the rose ? When soldiers form in line or square each unit is intelligent, and intelligence governs the movements of the whole body. But here, is each particle an intelligent volunteer? Does each particle conceive the idea of the rose, as the soldier forms an idea of the line or the square, and take up its place with a view to that whole idea ? Impossible; then in whose mind is the idea or pattern of the finished flower? If it be said the stalk of the bud carries in it the power to form a rose, this is concealing thoughtlessness by idle words. When particles are arrayed according to a pattern this must be because each particle goes into its position through possessing a general idea of the whole ; or, there must be some power distinct from the force possessed by each particle, and superior to all, which directs the movements of each, so as to bring out finally the predestined figure. Is this pattern-forming power in the stalk, or in the circulating vessels? Where is it? What is it? It is some LIFE, with an idea or form stamped upon it, distinct from all the atoms which it will assimilate and arrange, in order to give itself expression. Every close contemplation of nature brings out the force of the words, GOD CLOTHES THE GRASS OF THE FIELD.' Growth, which is anything more than accretion, growth, which is various development, whether in vegetable or animal life, is a process which leads us by a very short course of reasoning to the agency of that invisible Mind who pervades all nature with His archetypal ideas.

II. Light is essential to all growth which is to be development, both in the material and spiritual spheres. Some tadpoles were placed in a glass box perforated with holes, near the surface of the Seine. Others were placed in a tin box, also perforated with holes, ten feet below the surface of the water. Those near the surface speedily developed into frogs. Those in the darkness below only grew into larger tadpoles, and never became frogs at all. Similarly, souls in order to grow up into the measure of the stature of Jesus Christ,' must receive the stimulus of that heavenly light which is the knowledge of truth in its fulness. Christians whose love does not abound in knowledge and perception' (Phil. 1. 9) will never develop into manhood, but only grow into bigger children, and a more impracticable infancy.

III. As the general force of an engine must be brought down to particular uses in a mill by prolonged shafts and manifold straps throughout every department of the machinery, so must good general principles in teaching be rendered available for practical life by speciality of moral instruction. Casuistical divinity has almost died out amongst us, to the great damage of real religion. Such preaching is far more difficult and requires far more sense than general passionate descants upon the love of God; but it would be far more useful,

One of the chief wants in this age is a well-reasoned application of the general truths of Scripture to the actual demands and temptations, the business and pleasures, of our modern civilization.

IV. The authority of the Almighty defends to the uttermost the definitions and applications of moral language. The glory of God and the salvation of mankind alike depend upon the correct use of words. All moral terms are phantasmata thrown off from the WORD made flesh,' and the sacredness of the Holy One fully belongs to every verbal representation of Him who is TRUTH and life. The awful current of divine thought circulates through the fabric of moral speech. Llence the woe denounced on all who call evil good, or good evil.' Those who indulge in light descriptions of 'mighty sins lower the tone of moral reproof, to suit the conventional immorality of man. kind, will be summoned to account for every "idle word.' The reign of God among men can be preserved only through the right use of moral terms; and the right use of moral terms is the use of strong language' to denote falsehood and wrong.

The utmost strength of human language but feebly represents the judgments of God. Modern politeness has almost vanquished eternal morality. It has reached that pitch of refinement which condemns as vulgar any reference to those passions which rage in the centre of human life and effect its ruin, and any application of such terms as equivocation and falsehood to the sins of ladies and gentlemen,' and other respectable transgressors. The devil is very delicate, modest, and refined, when strong language might endanger the reign of 'strong delusion.'

V. Young adherents of State-churches are more readily ensnared by the argument that “ Church and Statewere conjoined under the Law, than by any other. They derive a precedent for Christianity from the history of Judaism. The answer to the sophism is not difficult. In the first place there was no distinction whaterer between Church and State under the Mosaic dispensation. They were one and the same thing, and therefore could not be joined together. And, secondly, so far as religion was of the essence of the State, it was because the religion was law, which was also the essential spirit of the State. But now religion is grace,—the spirit of forgiveness and pardon ; while the State remains what it always must be, the spirit of law, force, and punishment, a terror to evil doers," " not made for a righteous man.” Hence the Christian religion, enshrined in the church, cannot be conjoined with the State, without conjoining contradictions; and the result must be for one of the two to gain the predominance and pervert the functions of the other. It is the State, the principle of forcible compulsion, which always conquers in such unions, and Christianity loses its aspect of grace amid the pomp of legal patronage, and the truncheons of its constables. To understand the difference between the law and the gospel, is truly, as Luther said, the chief wisdom both for individuals and for communities.

VI. The majority of authors and teachers resemble Italians carrying about for sale Images, many of them beautiful, which, however, are not the work of their own hands. It is the exception rather than the rule, when we listen to an instructor who gives the impression of having seen truth face to face, and of having worked out for himself, by personal study, the realities of existence. The religious and secular academies resemble, for the most part, great pawn. brokers' shops, where multitudes of poor students are buying second-hand clothes for Sunday wear. It is a hopeful per centage if one man in five really

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