meet with, both in Hamburg and Berlin, and Halle especially, and a few other places; they ask, and deserve the sympathy and prayers of British Christians, who are so privileged of God as to dwell in this land of Gospel light and true religious liberty.

I am,

Always respectfully yours, GEORGE BEnnet.

State of Evangelical Religion in Berlin and Prussia, communicated to George Bennet, at Berlin, by the Rev. E. Kuntze, Minister of the Orphan House, in Berlin, June 14, 1838.

1. "The Prussian Bible Society has sixty-eight branch societies in different parts of the country, distributes about 30,000 copies of the Bible, and 10,000 copies of the New Testament annually. Besides the Prussian Bible Society, Dr. Pinkerton, as agent of the British and Foreign Bible Society, distributes about as many copies as the Prussian Bible Society does, and gives every support that is desirable; and most thankfully has been received the grant of the British and Foreign Bible Society, for printing and distributing the New Testament in the army. There would be more done in the country, if the committee of the Berlin Society would be prevailed upon to make use of some agents.

2. "The Missionary Society for Propagating the Gospel among the Heathen has fifty-three branch societies, and an annual income of thirteen thousand dollars, about 2000l. This society has sent out nine missionaries to South Africa, and eleven are in the seminary; some members of the society are building a mission-house, the first building erected by public contributions, and attached to it is a large saloon for about six hundred persons to hold missionary meetings. This society is increasing very much, and would be still more so, if it should make use of agents in the country, as the missionary cause is not yet every where known.

3." The Society for Promoting Christianity among the Jews finds not so much support from the public, as the success of this society claims. This society has only two missionaries, of whom one is now disabled by sickness. But since the

death of the most famous Rabbi Akiba Egar, a great many Jews come from the different provinces to Berlin, to be baptised. There is no minister who has not at least baptised some Jews; one minister has received ninety-one into the church of Christ. If the English societies would send them assistance, they would have part in the joy to receive the children of Abraham into the covenant of Christ. There is plenty to do among the Jews of this country.

4. "The Society for Supporting Proselytes has done a great deal to assist Rabbis and other Jews that are under instruction, to have them apprenticed to a trade, and by this means furthered the object of Christianising the Jewish nation. It gets but little support from the Christian public; but it is quite indispensable for propagating the Gospel among the Jews, and is to be recommended to British liberality.

5. "The Prussian Religious Tract Society has published eighty different tracts, partly original, partly translations and reprints. This society is more active in later times than it was before, and gets some support now from North America to reprint some of the old tracts. There are many opportunities to distribute these tracts in the country if they could be given away gratuitously, but there are not so many that would buy some.

6. "Primary Schools, as well as higher schools, are in this country under government, and there are so many that we may dispense with the system of the British and Foreign School Society. Parents are under the obligation enforced by law to send their children to school, from the age of seven years till they are fourteen.

"In the primary schools every child must have a Bible, Luther's Short Catechism, and a reader; for the most part also a hymn-book.

7. "There is in later times a little more done by legislation to promote the observance of the Sabbath, but the prac tice does not yet correspond with the laws.

8. "There are eighteen ministers in Berlin that preach according to the Gospel of Christ; and salvation, justification and sanctification only by him. Several others may be called orthodox, without being lively with heart and hand in the work of the Lord; and even

The HISTORY of the REFORMATION of the SIXTEENTH CENTURY, in GERMANY, SWITZERLAND, &c. BY J. H. MERLE D'AUBIGNE, President of the Theological Society of Geneva, and Member of the "Societé Evangelique." 8vo. pp. 516.

D. Walther, 42, Piccadilly.

THE author of this deeply interesting work very justly observes, that "the history of the Reformation is altogether distinct from the history of Protestantism. In the former, all bears the character of a regeneration of human nature, a religious and social transformation emanating from God himself. In the latter, we see too often a glaring deprivation of first principles,-the conflict of parties,-a sectarian spirit,and the operation of private interests. The history of Protestantism might claim the attention of Protestants. The History of the Reformation' is a book for all Christians, or rather, for all mankind." With equal energy and truth, Mr. D. reminds his readers that the work he has "undertaken is not the history of a party. It is the history of one of the greatest revolutions ever effected in human affairs,-the history of a

mighty impulse communicated to the world three centuries ago,- and of which the operation is still every where discernible in our own days."-Speaking of the features which peculiarly distinguish the Reformation, our author has the following striking remarks:

The

"The suddenness of its action is one of these characters of the Reformation. great revolutions which have drawn after them the fall of a monarchy, or an entire change of political system, or launched the human mind in a new career of development, have been slowly and gradually prepared; the power to be displaced has long been mined, and its principal supports have given way. It was even thus at the introduction of Christianity. But the Reformation, at the first glance, seems to offer a different aspect. The Church of Rome is seen, under Leo the Tenth, in all its strength and glory. A monk speaks,—and in the half of Europe this power and glory suddenly crumble into dust. The Revolu tion reminds us of the words by which the Son of God announces his second advent: -'As the lightning cometh forth from the west and shineth unto the east, so shall also the coming of the Son of man be.'"'

There is a fearless fidelity to truth about Mr. D.'s statements, which leads us to augur much good from his writings. "Modern Protestantism," he observes, "like old Catholicism, is, in itself, a thing from which nothing can be hoped,—a thing quite powerless. Something very different is necessary to restore to men of our day the energy that saves. A something is requisite, which is not of man, but of God. 'Give me,' said Archimedes, 'a point out of the world, and I will raise the world from its poles.' True Christianity is this standing beyond the world, which lifts the heart of man from its double pivot of selfishness and sensuality, and which will one day move the whole world from its evil way, and cause it to turn on a new axis of righteousness and peace.

"Whenever religion has been the subject of discussion, there have been three points to which our attention has been directed: God, man, and the priest. There can be but three kinds of religion on this earth, according as God, man, or the priest, is its author or its head. I call that the religion of the priest, which is devised by the priest, for the glory of the priest, and in which a priestly caste is dominant. I apply the name of the religion of man to those systems and various opinions framed by man's reason, and which, as they are the offspring of his infirmity, are, by consequence, destitute of all sanative efficacy. I apply the words, religion of God,' to the truth, such as God himself has given it, and of which the object and the effect are God's glory and man's salvation.

"Hierarchism, or the religion of the priest; Christianity, or the religion of God; Rationalism, or the religion of man : such are the three doctrines which in our day divide Chrsitendom. There is no salvation, either for man or for society, in hierarchism, or in rationalism. Christianity alone can give life to the world; and, unhappily, of the three prevailing systems, it is not that which numbers most followers."

Referring to the general design of his work, Mr. D. expresses himself in the following manner :

"It is the history of the Reformation in general that I propose to write. I intend to trace it among different nations, to point out the same effects of the same truths, as well as the diversities which take their origin in the varieties of national character. But it is in Germany especially that we shall see and describe the history of the Reformation. It is there we find its primitive type;-it is there that it offers the fullest development of its organization :—it is there that it bears, above all, the marks of a revolution not

confined to one or more nations, but, on the contrary, affecting the world at large. The German Reformation is the true and fundamental Reformation. It is the great planet, and the rest revolve in wider or narrower circles around it, like satellites drawn after it by its movement. And yet the Reformation in Switzerland must, in some respects, be considered as an exception, both because it took place at the very same time as that of Germany, and independently of it; and because it bore, especially at a later period, some of those grander features which are seen in the latter. Notwithstanding that recollections of ancestry and of refuge, and the memory of struggle, suffering, and exile, endured in the cause of the Reformation in France, give, in my view, a peculiar charm to the history of its vicissitudes, I have nevertheless felt that I could not place it in the same rank as those which I have here spoken of.

"From what I have said, it will be seen that I believe the Reformation to be a work of God. Nevertheless, as its historian, I hope to be impartial. I think I have spoken of the principal Roman Catholic actors in the great drama, Leo X., Albert of Magdeburg, Charles V., and Dr. Eck, &c., more favourably than the majority of historians. And, on the other hand, I have had no wish to conceal the faults and errors of the Reformers."

From these extracts, our readers will be able to judge for themselves of the high character of the work which we have now the pleasure of introducing to their notice. It is the production of a most enlightened and comprehensive mind, well equipped by learning, philosophy, and research; but still more highly equipped by a clear, penetrating knowledge of the word of God, and of the degree in which human systems have deviated from its sure and unerring lights. Mr. D. is no copyist of the sayings or writings of other men. He is an original thinker; and has taken upon himself the labour of going to the fountain head of ecclesiastical knowledge. ،، This history," he observes, "has been drawn from the original sources with which a long residence in Germany has made me familiar. Down to this time, we possess no history of that remarkable period. Nothing indicated that the deficiency would be supplied when I commenced this work. This cir. cumstance could alone have led me to undertake it; and I here allege it in my justification. The want still exists; and I pray Him, from whom cometh down every good gift, to cause that this work may, by his blessing, be made profitable to some who shall read it."

We have long wished to see something

like an adequate view of the character of the great German Reformer; but in vain have we looked for this till the work before us was put into our hands. Mr. D. has realised our most sanguine desires; he has gone into the very elements of Luther's history; he has traced the progress of his mind, from the first dawnings of truth which fell upon it, till it stood forth in the full blaze of Gospel light, a kind of luminary in the moral heavens.

Such is our estimate of Mr. D.'s labours, that we regard them as eminently fitted to confer a lasting benefit on the church of Christ. If the Protestant Papists of this country would but read and ponder this volume, it might prove an unspeakable blessing to them. Our apostolic-succession men, and the many-coloured sections of the professing church, which rank with them, would do well to examine the stern lessons of history which are here unfolded to their view. They may here learn that the elements of the great Romish apostacy are bound up in the specious pretensions which they are now affecting to give forth to the church as the truth of God. We warn the rising clergy against the insidious poison which the Oxford doctors are now mingling in the cup of life; and we call on the disciples of our common Lord to stand fast in the liberty wherewith Christ hath made them free; and not again to be entangled with that yoke of bondage which, three hundred years ago, enchained all Europe in the fetters of moral captivity.

"The object," observes Mr. Howitt, "of this volume is to lay open to the public the most extensive and extraordinary system of crime which the world ever witnessed. It is a system which has been in full operation for more than three hundred years, and continues yet in unabating activity of evil. The apathy which has hitherto existed in England upon this subject has proceeded in a great measure from want of knowledge. National injustice towards particular tribes, or particular individuals, has excited the most lively feeling, and the most energetic exertions for its redress; but the whole wide field of unchristian operations in which this country, more than any other, is engaged, has never yet been laid in a clear and comprehensive view before the public mind. It is no part of the present volume to suggest particular plans

of remedy. The first business is to make known the nature and the extent of the evil; that once perceived, in this great country there will not want either heads to plan or hands to accomplish all that is due to the rights of others, or the honour and interest of England."

--

Such is Mr. Howitt's account of his own labours; and we can honestly assure our readers that there is no exaggeration in it. With vast diligence and research he has traced the history of European colonization, and has unfolded a tale of horror, which might well make those blush crimson who have been guilty of the cruelties and oppressions detailed. The motto of Mr. H.'s work is a bitter sarcasm upon those professedly Christian nations which have taken the lead in the vast system of colonization. "Have we not one Father? hath not one God created us? Why do we deal treacherously every man against his brother?" Well may our author say, "It is high time that we looked a little into our pretences. It is high time we examined, on the evidence of facts, whether we are quite so refined, quite so civilised, quite so Christian, as we have assumed to be. It is high time that we look boldly into the real state of the question, and learn actually whether the mighty distance between our goodness and the moral depravity of other people really exists. WHETHER, IN FACT, WE ARE CHRISTIAN AT ALL. . . . If ever," Mr. H. observes, "there was a quarter of the globe distinguished by its quarrels, its jealousies, its everlasting wars and bloodshed, it is Europe. Since these soi-disant Christian nations have arisen into any degree of strength, what single evidence of Christianity have they, as nations, exhibited? Eternal warfare?-is that Christianity! that is the history of Christian Europe. The most subtle or absurd pretences to seize upon each other's possessions, the contempt of all faith in treaties,-the basest policy, the most scandalous profligacy of public morals, the most abominable international laws!—are they Christianity? And yet they are the history of Europe. Nations of men selling themselves to do murder, that ruthless kings might ravish each other's crowns-nations of men, standing with jealous eyes on the perpetual watch against each other, with arms in their hands, oaths in their mouths, and curses in their hearts;-are those Christians? Yet there is not a man acquainted with the history of Europe that will ever attempt to deny that that is the history of Europe. For what are all our international boundaries; our lines of demarcation; our frontier fortresses, and sentinels; our martello towers, and guard-ships; our walled and gated cities; our bastions and batteries;

Yet

There is a fearless fidelity to truth about Mr. D.'s statements, which leads us to augur much good from his writings. "Modern Protestantism," he observes, “like old Catholicism, is, in itself, a thing from which nothing can be hoped,—a thing quite powerless. Something very different is necessary to restore to men of our day the energy that saves. A something is requisite, which is not of man, but of God. 'Give me,' said Archimedes, a point out of the world, and I will raise the world from its poles.' True Christianity is this standing beyond the world, which lifts the heart of man from its double pivot of selfishness and sensuality, and which will one day move the whole world from its evil way, and cause it to turn on a new axis of righteousness and peace.

"Whenever religion has been the subject of discussion, there have been three points to which our attention has been directed: God, man, and the priest. There can be but three kinds of religion on this earth, according as God, man, or the priest, is its author or its head. I call that the religion of the priest, which is devised by the priest, for the glory of the priest, and in which a 'priestly caste is dominant. I apply the name of the religion of man to those systems and various opinions framed by man's reason, and which, as they are the offspring of his infirmity, are, by consequence, destitute of all sanative efficacy. I apply the words, religion of God,' to the truth, such as God himself has given it, and of which the object and the effect are God's glory and man's salvation.

"Hierarchism, or the religion of the priest; Christianity, or the religion of God; Rationalism, or the religion of man: such are the three doctrines which in our day divide Chrsitendom. There is no salvation, either for man or for society, in hierarchism, or in rationalism. Christianity alone can give life to the world; and, unhappily, of the three prevailing systems, it is not that which numbers most followers."

Referring to the general design of his work, Mr. D. expresses himself in the following manner :

"It is the history of the Reformation in general that I propose to write. I intend to trace it among different nations, to point out the same effects of the same truths, as well as the diversities which take their origin in the varieties of national character. But it is in Germany especially that we shall see and describe the history of the Reformation.

It is there we find its primitive type;-it is there that it offers the fullest development of its organization :-it is there that it bears, above all, the marks of a revolution not

confined to one or more nations, but, on the contrary, affecting the world at large. The German Reformation is the true and fundamental Reformation. It is the great planet, and the rest revolve in wider or narrower circles around it, like satellites drawn after it by its movement. And yet the Reformation in Switzerland must, in some respects, be considered as an exception, both because it took place at the very same time as that of Germany, and independently of it; and because it bore, especially at a later period, some of those grander features which are seen in the latter. Notwithstanding that recollections of ancestry and of refuge, and the memory of struggle, suffering, and exile, endured in the cause of the Reformation in France, give, in my view, a peculiar charm to the history of its vicissitudes, I have nevertheless felt that I could not place it in the same rank as those which I have here spoken of.

"From what I have said, it will be seen that I believe the Reformation to be a work of God. Nevertheless, as its historian, I hope to be impartial. I think I have spoken of the principal Roman Catholic actors in the great drama, Leo X., Albert of Magdeburg, Charles V., and Dr. Eck, &c., more favourably than the majority of historians. And, on the other hand, I have had no wish to conceal the faults and errors of the Reformers."

From these extracts, our readers will be able to judge for themselves of the high character of the work which we have now the pleasure of introducing to their notice. It is the production of a most enlightened and comprehensive mind, well equipped by learning, philosophy, and research; but still more highly equipped by a clear, penetrating knowledge of the word of God, and of the degree in which human systems have deviated from its sure and unerring lights. Mr. D. is no copyist of the sayings or writings of other men. He is an original thinker; and has taken upon himself the labour of going to the fountain head of ecclesiastical knowledge. "This history," he observes, "has been drawn from the original sources with which a long residence in Germany has made me familiar. Down to this time, we possess no history of that remarkable period. Nothing indicated that the deficiency would be supplied when I commenced this work. This cir. cumstance could alone have led me to undertake it; and I here allege it in my justification. The want still exists; and I pray Him, from whom cometh down every good gift, to cause that this work may, by his blessing, be made profitable to some who shall read it."

We have long wished to see something