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terior forms of religion.' The authorities of Bruchsal deprived him of his living, declaring that, by his " Confession," he had pro nounced his own separation. The Baron de Gemmingen, lord of the parish, with all bis bousehold, and the curé Henhöfer at the head of forty families, comprising about 220 persons, soon after publicly separated themselves from the Church of Rome. They made a profession of their faith in the evangelical doctrines in the Baronial chapel of Steineyg ; and then, as many of them as were adults, received the Holy Communion according to the rites adopted since the re-union of the Lutheran and Calvinistic churches. This affecting ceremony was celebrated in a Catholic country, in the midst of a crowd assembled from all the neighbouring places, with doors and windows open, with out the slightest interruption or disturbance-a proof of the excellent temper which prevails between the two communions in the Grand Dutchy of Baden. As about half the parish of Mulhausen remained Catholies, and the new converts had of course no claim to the revenues of the livings, nor to the use of the parish church, they have for : the present joined themselves to the parish of Urbain de Pforzheim ; and Divine service is celebrated in the chapel of the castle of Steineygı M. Henhöfer has not at present thought it right to remain as their Pastor, on account of the umbrage it would give the Catholics. Near vertheless, he was examined as a Protestant candidate, April 11,1 1820, and was ordained the following day. He is a pious, calm, amiable man, who has acquired surprising influence by his personal character. His publication has created a lively sensation in Alsaces i and the Catholics read it with even more eagerness than the Proteses tants.'

From this most interesting statement, it would seem that, in the case of conversions from the Church of Rome, if the convert be a priest, re-ordination is practised by the Continental Protestant churches. Romish ordination is held valid by the English Episcopal church, though Presbyterian ordination is not. After reading such a narrative as this, one is ready to. ask, Why do we hear of no such conversions from Popery in England? Is there any thing which renders the mind of an English papist less accessible than that of a foreigner of the same persuasion, to the influence of Scriptural truth? In the case of the pastor Henhöfer, the Scriptures studied with humble prayer, seem, under the influence of the Holy Spirit, to have been the only guide. In a land

In a land of Bibles like our own, one might hope to hear of many such instances, Has the spirit of the Reformation quite spent itself in England? Dit we know of no other means of combating popery, but legis

. lative enactments ?. If popery is on the increase among usa

! it is not losing ground, and losing hold of the minds of its votaries, what are Protestants about? ..What would be thought, if Mahommedism was spreading in this country? We know

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not why that should be deemed a more portentous evil, or why it should be considered as more disgraceful for Christianity and the Bible to lose ground before the Prophet and the Koran, than before the Man of Sin and his priests. We are disposed tø regard the non-occurrence of secessions from the Church of Rome in this country, as one of the most alarming features of the times, ļn Ireland, converts are made by education and, the Bible, but not among the priests, We may petition the Legislature against Popery, but it will not yield to sych wea. pous. - This kind goeth not forth but by prayer" and " the * sword of the Spirit, which is the word of God.”

But'what is Continental Protestantism ?

Alas!' says Mr. Wilson, ' I see deism, infidelity, indifference, a secret contempt of religion, too widely prevailing even here. observe a cold celebration of a few great festivals; but the Sabbath desecrated holiness of life too little exemplified--the principles of grace, from which only it can spring, forgotten--the Reformation with its glorious truths, corrupted

and obscured. I see persecution itself, the most odious part of Popery, transplanted to Proteştant bodies, and an open defection from the Gospel avowed in the city which was once the praise of the churches. Thank God, things are in many places greatly improving both among Catholics and Protestants; and the opened Bible, the spirit of free inquiry after truth, the power of conscience, the intercourse of different Protestant States, the operations of various religious societies, the judgements of God which have been abroad in the earth, and above all, the Divine mercy visiting and subduing the heart, have produced a wonder ful change. And in some quarters, the purity of the Gospel has fourished without interruption or decay. But taking a view of the present state of the Continent generally, in its two great families of Catholics and Protestants, the Christian Traveller ca pot but be af. feeted even to depression with the prevailing degeneracy'

At Lausanne, the spirit of intolerance has lately assumed the shape of the most determined persecution. As soon as any person gives offence to the clergy, the magistrates make no scruple of banishing him at once. They allow no dissidents

from the Establishment, not a soul: a minister who is sus* pended cannot preach at all. Mr. Wilson has given a copy of an Arrêté which has recently been published at Lausanne, drawn up in the precise language which persecutors have ani. formly adopted since Louis XIV. revoked the Edict of Nantes. It is directed against the new sect called the Momiers; that is, in fact, pious, evangelical nonconformists, who are acknowledged, says Mr. Wilson, on all hands, to be peaceable members of the Republic, unexceptionable in their moral conduct, and pious, devoted Christians. This ediet forbids all private VOL. XXI. N.S.

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religious meetings, and directs magistrates to dissolve such meetings by force. Every person found guilty of being present at these meetings, is to be punished with fines, imprisonments, &c. * Thus is the Inquisition of Spain transferred to Protes* tant Switzerland, and the noblest gift of the Reformation, liberty of public worship, openly violated.'

• And is it in Switzerland,' exclaims Mr. Wilson, Switzerland, the nurse of the Reformation, the country of Zuingle, and Ecolampadius, and Beza; Switzerland, the last refuge of religious liberty in Europe, that this has taken place? O, who can too strongly express his detestation of such intolerant and unchristian measures.... But so it is. The clergy, when they refuse to accept of Divine grace, have always been the worst of enemies to real spiritual religion. All experience declares this, and especially the history of the sufferings of Christ our Lord.'

The open persecution at Lausanne is not, however, so affictive a circumstance as the open denial of the Reformed Faith by the Church of Geneva. Mr. Wilson has devoted a note in reply to the laboured apology for the Pastors, contained in M. Simond's work on Switzerland, who, while he regrets the issuing of the reglement' of May, 1817, is disposed to regard it as necessary to preserve the peace of the church. But the real question is,' remarks Mr. W., ' whether any body of

ministers have a right to alter, conceal, or check the full and : fair development of the great truths of Revelation, on the

plea of preserving peace.' We shall probably have occasion to advert again to this subject in our next Number, and must, therefore, only add, that Mr. Wilson bears his testimony to the existence of much sincere and simple devotion among many individuals at Geneva, notwithstanding the general state of that fallen Church.

Mr. Wilson was much charmed with Lyon, which has been regularly increasing in population and commerce since the peace of 1815. Out of a population of 175,000 souls, five or six thousand are Protestants; yet, they have only one church, and but one service in that church. There is a Bible Society here, but it is not flourishing. : The Government now is not

favourable to the Protestants. But this is not so bad a state of things as at Paris, where Mr. Wilson found only one public service on the Sunday, for a population of nearly 30,000 Protestants. In fact, speaking generally, he says, the Sabbath is utterly lost on the Continent: 'it is no longer the Lord's • day, but the day of the god of this world. When it is spoken of, it is called a féte or holiday, indiscriminately with the Nativity or Assumption of the Virgin Mary. Nay, the newspapers, the theatres, &c. are actually suspended on St. Francis's day, or the Feast of the Virgin, but, on the Sunday, are regularly carried on, and more eagerly followed than ever, The Sunday is, in short, the day for shows, amusements, dissipation, and vicious pleasures of every kind. And what is worse than all, these things are countenanced by Englishmen.

Upon the whole, there is much that is lamentable and affecting, but not a little that is animating, in Mr. Wilson's account of the present state of the Continent. His work has deeply interested us, and we strongly recommend the perusal of it to our readers. We have unavoidably passed over much that is attractive and entertaining in the Author's descriptions of the exquisite scenery through which he travelled, on the banks of the Rhine, and in the recesses of the Alps; the vor Jumes abound too with much valuable information of a gene. ral nature. Our object has led us to fix on the graver features of the work, from which we might otherwise have made more amusing selections. It is such travellers as Mr. Wilson, that we would have go forth as the representatives of English Christians : it is with such sentiments and feelings as breathe through these volumes, that we could wish,—were it not a vain hope, -that Englishmen might return. The prejudices against the Protestant doctrine and evangelical truth, which the ill conduct of Englishmen abroad have implanted or confirmed, are, Mr. Wilson says, deplorable. On the other hand, what incalculable good might English travellers diffuse, who should learn from these' volumes to connect with their own health and gratification, the promotion of higher objects, and the recommendation of the religion they profess!

Art. X. Warreniana ; with Notes, critical and explanatory, by the

Editor of a Quarterly Review. f.cap 8vo. London, 1824. WE enjoy humour, but we detest vulgarity and profaneness ;

and if we cannot have one without the other, must forego the human prerogative of laughter altogether. If our readers are of the same-opinion, they will not waste their money on this book, which is only the old joke of travestie over again. In the “ Rejected Addresses," it was amusing enough ; but it is now stale and quite unprofitable. The subject of the poems is Warren's Blacking, and of course the wit is only a thin vein, running through a thick stratum of absurdity. The mine does not pay for the working.

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Art. XI. 1. The 'Tract Magazine, or Christian Miscellány. Nok. I to

4. '12mo. Price id. London, 1824. 2. The Gospel Tract Society. Nos. 1 to 10. 12mo. Price ld. each,

{ or 4s. per hundred. London, 1823, 4. 3. The Teacher's Offering, or Sunday School Monthly Visitor.

Edited by the Rev. John Campbell. No. XVI. April, 1824.
Price Id.

{5147. in 10 E 4. The Children's friend. Edited by the Rev. W. Carus. Wilson, A.M. Vicar of Tunstall. No. IV. April, 1824. Price ld."

9.1 5. The Child's Companion, or Sunday Scholar's Reward. No. IV.

32mo. Price ld. (Printed for the Religious Tract Society.) 6. The Child's Magazine. Edited by Mrs. Sherwood, No. IV.

82mo. Price 1d. The present generation certainly bids fair to be," pehliy

wise :' we hope there is no danger of its turning out pound foolish.' The prodigious improvements made in the moral machinery of society, the diffusion of education añong all classes by means of Sunday Schools, and the consequent over-stimulated activity of the press,-cannot be more strikingJy shewn than by the multiplication of publications like these. We might have added to the list, three-penny and four-penny periodicals almost without end. We cannot but rejoice in the immense increase of that class of readers among whom such works find purchasers and readers. Knowledge cannot be made too cheap: we entertain no jealousies respecting its widest and most unrestricted diffusion. Whatever evils can arise from knowledge, find in knowledge their only antidotě. If the element becomes vitiated, it is only through being compressed and confined : give it vent, and it will become pure. Religion, objectively considered, (to use a favourite phrase with our old divines,) is itself only knowledge of the highest kind, and knowledge homogeneous with every other kind. But though we are not jealous of the diffusion of knowledge, tve may have reason to watch with some solicitude, the channels by which it finds its way to the mind, the tunuels and pipes by which it is distributed. Are not we Reviewers constituted by public consent, commissioners for watching, paving, and lighting as it were the high road to knowledge? Here is, however, a new case for which the Act does not providemodern improvement, sprung up like the Gas lights, which seems to bid defiance to our vigilance, and to evade onr cognizance altogether. This Penny and Two-penny literature, this small retail of knowledge by the stick and the pottle, does

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