root out from among the blacks that fetish service of the evil spirit which is a disgrace even to a race so low in the scale of beings as they. What, I ask, is the office which the higher clergy in this land assign themselves, since they have risen again to wealth, and honour, and power? They hold forth an old rag as a fetish on their altars, for the reverence and worship of an ignorant, deluded, and credulous multitude! We see an ecclesiastical corporation shamelessly desecrating their sacred fane with the splendid ignominy of such an exhibition; a right reverend prelate putting forth all the eloquence he is possessed of, to array heaven and hell and all the powers of this world against individuals who would rather obey the first commandment of God than priestly rule; his holy zeal to anathematize souls carries him to such lengths, that he hurls the censures of the Church (censures that should fall on the godless only) against men who are struggling, as honest patriots and subjects, to ameliorate every social and political relation, and lifting up their voice against the pretensions of the hierarchy; nay, he denounces them to temporal powers from holy places as enemies of the state, and as bringing monarchy into contempt; in short, he charges them with the crime of trea son. In other dioceses memorials are set on foot, petitioning the general diet of the German confederation, as well as their temporal rulers, to protect them against the evils of the press, although not many years ago that very press rendered them services of a most important nature; its power they now hate, and would annihilate.

"But why does not the clergy call forth the power of which it has lately been making so proud a display? Were there not half a million of souls at its command? Why does it not call this host to its assistance? United at a given point, such a host would at the first onset crush the rebel spirit of freedom in Germany. And a conflict like this would at least be open and honest; but is it not enough to destroy all confidence in human integrity when we see men of learning claiming, in the subtle theory they devise, to discover so striking a difference between reverence and adoration? Have these sophists never visited a resort of pilgrims? have they never had occasion to observe the feelings and aberrations of an alarmed conscience in its workings upon a blinded, credulous, uninstructed multitude? Let a man lay his hand upon his heart, and, if it be an honest heart, he will be forced to confess that he has no faith himself in the development of the abstract theory he propounds. But why and wherefore should not the people be deluded, if a pious end is to be obtained by the fraud? Why, for instance, should not the wonder-working vesture by its own power have destroyed all moths and other animated agents of corruption for eighteen hundred years, and neutralized the combined effects of oxygen and hydrogen? Even if art were not capable, in Christ's days, of weaving so wondrous a garment (and the Saviour himself was too Christian in feeling to lavish treasure on such a luxurious and costly vesture as that at Treves), what is there in such an objection which does not fall to the ground at once, before the assertion that the garment was self-made, and hid itself when the city of Treves was laid waste? Such a miracle as this would be far less miraculous than St. Januarius's blood at Naples; or Christ's table-cloth, which I saw in St. John-in-the-Lateran's at Rome; far less than the chapel of Loretto, which two angels bore across the Adriatic by night.

May God in his mercy vouchsafe to us, poor misguided Germans, princes of enlightened minds, living in the fear of the Lord, and prevent my fellowCountrymen lest they slumber and sleep, instead of diligently striving after spiritual and social advancement! So blessed, we need not look forward to the future with dismay, nor fear that the same wretched condition in which such highly gifted lands as Italy and Spain are plunged, should be our doom. The light of Christ's revelations will always shine brighter and brighter through surrounding darkness, if we pray God for it without ceasing, in spirit

and in truth!

"In these words I sever myself from a church whose labours I cannot

reconcile with the Spirit of Christ. May God's help be with me in my future course!

“Regenbrecht, D.D., "Professor in the University of Breslau." -(pp. 59-63.)

Thus commenced the great movement which now shakes all Germany. Our space will not allow us to go further into the history; for which we must refer our readers to this most interesting volume. Of probably the most important feature, the secession of Johannes Czerski, Catholic Priest in Schneidemuhl, we have as yet said nothing. We speak of this as probably the most important feature of the whole; inasmuch as there seems some ground for hoping, that in this instance, at least, the convert was led by the Holy Spirit in his escape from Rome.

To speak, however, of a general result, so far as any result can be relied upon, from a movement not yet of one year's duration,— on the 24th of March, a general assembly of deputies from all the churches into which the movement had spread, took place at Leipsic.

"There appeared deputies from Annaberg, Berlin, Brunswick, Breslau, Chemnitz, Dresden, Elberfeld, Hildesheim, Leipzig, Magdeburg, and Offenbach; Merseburg, Ochatz, and Dahlen were represented by Leipzig; Zschoppau and Penig by Chemnitz; Nauen by Berlin; Liegnitz by Breslau; Worms and Wiesbaden sent written adhesions; Wismar, Marienburg, and Oppeln notified that churches were in process of formation. Professor Wigard, of Dresden, was unanimously chosen president. There were various discussions on the designation of the new Church, whether it should be Apostolic Catholic, Christian Catholic, Universal Christian, Free Catholic, or German Catholic? The latter designation was fixed upon for cogent reasons; but the congregation of Schneidemühl were allowed to retain that of Apostolic Catholic, inas much as the inhabitants of the duchy of Posen claim to be Poles and refuse to be accounted Germans.

"After they had determined, with one voice, the several bases for the constitution of the new Church, when it appeared that Leipsig, Berlin, Schneidemühl, Breslau, Elberfeld, Offenbach, Hildesheim, and other infant churches, were joined in one body, Christ being the Head, and his glorious gospel the corner-stone; the delegates, overcome with surprise, joy, and gratitude, fell on each other's neck and embraced with tears. After this decided triumph of union and brotherly love over individual opinions and personal predilec tions, every subsequent arrangement was easily and cheerfully concluded. "Thus did this young Church assume a substantial and corporate form; vivified by a spirit of entire freedom of conscience, which she considers as the source and mainspring of all spiritual life in religion. The proceedings of this, her first General Assembly, the more command our respect, inasmuch as its lay-members placed the discussion and settlement of all matters of doctrine in the hands of their clerical colleagues."-pp. 129, 130.)

Many particulars are given of the local movements, some of which are quite extraordinary. But our space forbids us to proceed further. We again commend the volume to the notice of our readers, and trust soon to find an opportunity of returning to the subject.

SHORT NOTICES.

LETTERS SELECTED FROM THE CORRESPONDENCE OF HELEN PLUMPTRE, Author of "Scripture Stories," &c. London: Nisbet. 1845.

WE are far from thinking that our religious memoirs and letters are all that could be wished. In point of taste, and often, no doubt, for reasons far more weighty, there may be much to object. The whole question is a very delicate one, and we know not whether the whole Protestant school-we say not the Evangelical school of our own Church in particular-has not laid itself open to some just reprisals on the part of the Romanizing hagiologists. At all events, our friends will do well to bear in mind their peculiar position in the present day, and be careful not to countenance, by unmeasured eulogy or otherwise, the idolatrous canonizations and consequent saint-worship which have so fearfully prevailed in the Romish church. There are other ways, too, in which they will do well to be mindful of the ne quid nimis. "A great book is a great evil," and we question alike the taste and the policy of spinning out memoirs and selections of letters to the extent which now-a-days has become so common. This, however, by the way. We are not disposed seriously to discountenance or undervalue the publications in this line with which we are so amply supplied by the Protestant press; least of all, deluged, as we now are, with certain "Lives of Saints" and other trumpery, which might find their advantage in the absence of a meet provision for the varying tastes and circumstances of religious readers. With all its faults, the Protestant school of biography is essentially pure and evangelical: its streams are wholesome and refreshing. The Romish and Romanizing hagiology is essentially corrupt and antichristian: its streams are tainted and polluting; and that any class of men calling themselves Anglican divines, can prostitute their talents to the revival of a species of literature worthy only of the dark ages, properly so called, is a circumstance as disgraceful to them, as it is humbling and injurious to the Church in which they have been bred and nurtured. We may well rejoice that there are some (and those of name and influence) who have not only escaped the contamination, but have the courage to protest against this and all the other evils of these backsliding times, and whose personal character and example are in admirable keeping with their high principles. Among these

there is no name more honoured or beloved than that of Plumptre. To introduce a work to our readers bearing that name will be enough to recommend it; and if we further add the brother's Preface to the Letters of his Sister, it is simply because of its intrinsic excellence, and the interest which cannot but attach to a sketch, however brief, of one of the Plumptre family. If we have any regret in connexion with this volume of Christian correspondence, it is that the modesty of the rector of Eastwood has not allowed him to place his name on the title-page, or to say more as the biographer of his sister. If we are not mistaken, Mr. Western Plumptre might employ his pen to good purpose, and we will venture to suggest that a selected portion of the letters, thrown into the form of a memoir, with such remarks as Mr. P. could well have made, might probably have been a more acceptable and a more useful publication than the letters alone in their present form. The preface, however, is a very proper and a very edifying introduction, and as such we give it entire.

"It appears hardly necessary to state, that the letters comprised in this volume were not written with the slightest intention of being brought before the public. A very cursory perusal will show that they are the natural outpourings of the heart: there was no purpose, on the part of the writer, that they should come before other eyes than those of the individuals addressed; and there has been no attempt to alter or emend, on the part of the editor. They are sent forth as they were written, with the omission only of the parts which are of merely private interest. An apology is always necessary for taking such a liberty with the writings of one whose permission can no longer be asked-whose wishes can be no longer consulted; that apology is in the character of the letters themselves. They appear calculated in an eminent degree to promote the glory of God, by being made useful to the members of his Church; and if so, the voice of the writer may seem not in distinctly to be heard by those who knew her best, giving her unreserved consent that they should be published.

"The letters are peculiarly characteristic. The divine proverb teaches, 'As a man thinketh in his heart, so is he;' and the letters are but a transcript, which a faithful and honest witness gives of the varied workings of nature and of grace in her soul. For the more particular account of that great change in her state, by the power of the Holy Ghost, which turned the current of her whole heart and life from the day in which it was made, of which she often speaks as her second birth-day, the reader is referred to the seventh letter in the series of those addressed to her sisters E. S. P. and O. A. P. Her natural character was that which the world highly commends, and which made her at once the ornament and delight of her family. Her elasticity of spirit, force of expression, and affability of manners, would have secured her notice in any society; but her God had designed for her some better thing than the admiration of the world-even that by the cross of Christ the world might be crucified to her, and she to the world.' Hence forth to her to live was Christ, to die was gain. The letters will show her Christian experience to have been a very unusually deep insight into the evil of her own heart.' The subtle and intricate workings of corrupt nature, sug gested or fostered by the tempter, she deeply knew and unreservedly declared. But, at the same time, the finished work of Christ was ever the sweet resting-place of her faith, and the subject of her praise. However deep the

pit into which she had fallen, there was no question as to the power or the love of Him who had delivered and would deliver. If, with the spouse, she exclaimed, 'I am black,' in my own utter guilt and defilement, in the same breath she would add, 'but comely,'' through his comeliness, which he hath put upon me. Another peculiar feature of her Christian character was her intense delight in the word of God.' None could know her by personal intercourse or correspondence, but this must have been suggested-She enters into the spirit of the text, 'Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart.' And why? For I am called by thy name, O Lord God of hosts.' It was the voice of a heavenly Father speaking unto her as his beloved child: it was the good Shepherd calling his own sheep by name, and the sheep hearing his voice, and following him. When in tolerable health-and she never was very strong at least three hours each day were given to prayer and searching the scriptures in her own room; and, by early rising, and strict method and punctuality, she found time for this as well as her many other avocations. This she spoke of as God's time, and any interruption would have been met with the observation, Should a man rob God?' To those who stood round her on the day of her death she said, I hope you will all love and value the word more, when you remember what food, and joy, and comfort it has proved to

Ine.'

'Thou meetest him that rejoiceth and worketh righteousness.' Truly God gave her joy in serving him, and met her with the abundance of blessing in her soul, and in the work of her hands. She could set her seal to the words of her beloved Saviour-' He that reapeth receiveth wages, and gathereth fruit unto life eternal.' She felt, and lived as if she felt, that heaven itself could not have the joy of winning souls to Christ; and highly did she prize every hour of that short day in which alone this work could be done. Hence her anxious care not to lose an opportunity of saying a profitable word to those with whom she might be in company. The text, Lev. xix. 17, was very frequently quoted by her. Her's was not the mistaken charity which confounds things which essentially differ. To be of Christ, and to be of the world, was regarded by her as the great difference between life and death. She dreaded the path that borders upon Egypt, and called upon Christians to arise and shake themselves from the dust, that they might shine as the Lord's peculiar people. Not slow to discover the peculiar dangers and temptations to which persons were exposed, she would with kindness, but plainly and forcibly, point out what she considered the sin or the snare, and faithfully advise what she believed to be a more excellent way.

"The letters will show her peculiar talent of turning the ordinary events of life to spiritual improvement: Whoso is wise, and will observe these things, even they shall understand the loving-kindness of the Lord.' God gave this wisdom, and she had great enjoyment of life in marking his work, and seeing his hand, tracing his manifold designs of love and wisdom. She took delight in her garden and her flowers, but they were the more sweet and lovely because a Father and a Saviour's love beamed through them to her heart. It was very edifying to those who lived with her, to watch the minuteness of her Christian conduct. 'Whether ye eat or drink, or whatever ye do, do all to the glory of God,' might indeed have been her motto. Her diet was strictly by rule, and that rule was, 'What shall give me the best strength to labour for my Lord and Master.' She was sensible that God had bestowed upon her many eminent gifts, which she jealously regarded as the talents to be accounted for: instead of being lifted up with the pride of their possession, she seemed much more to be humbled under the view of her responsibility for their improvement. She was very jealous of praise, and on one occasion said, Few things tend more to humble the soul which is under divine teaching, than the unmerited approbation of partial friends.' Lest the editor should be thought deserving of this censure, he must only direct attention to