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religious body recognised in the Prussian state," Dr. Theiner has been acquitted; and the book, which, during the time of the trial, was prohibited from being sold, has been released from interdict. And although, here and there, instances of oppression exercised towards the dissident Catholics are heard of, upon the whole, the German government, with the exception of Austria and Hesse-Cassel, observe a system of neutrality towards them.

The strong contrast formed by the distinguishing names German Catholic and Apostolic Christian Catholic, hitherto borne by the several congregations of dissidents, and the sentiments so openly expressed by Czerski, that German Catholic was much too sectarian an appellation for the professors of a religion intended for the world, led Rongé, some time since, to propose a middle course, viz., the universal adoption of the name Christian Catholic, without any other distinctive prænomen. This proposition has been recently repeated in the "Catholic Reform Church Journal," and, at the same time, the announcement of a general council intended to be held in 1847; at which, as it may be hoped the reformers will then have attained a legalised position, as well as a firmer basis and better organised internal arrangement, the definitive settlement shall be made of such ecclesiastical affairs among them, as must, under present circumstances, remain undetermined and contingent. Meantime, the results of the reform movement, and the position of its adherents up to the present day (April 8), may be thus shortly stated:-In August, 1844, Bishop Arnoldi of Treves set up the holy tunic for worship. In October, 1844, Johannes Rongé published his indignant expostulation against the blasphemous mummery. In January, 1845, the first separation from Rome, consequent on that letter, was made. And now, in the commencement of 1846, Christian Catholic churches have been established in 321 places (in some of which, such as Breslaw, Berlin, and Leipsic, several congregations exist), forming a chain from Königsburg to Snarbruck, and from Kül, on the Baltic, to Constance, while the number of members

is computed at above 100,000. So much for the gaping wound which Rome has received in twenty months. The position of the dissidents, in the different countries, may be thus classed :—in Brunswick favoured, if not recognised; in Prussia, Wirtemburg, and Hesse Darmstadt, protected; in Hanover and Baden, repressed; in Saxony, suffered; in Austria and Hesse-Cassel, persecuted.

What tale the proposed meeting in 1847 will tell, no one can foresee; but whoever contemplates, with an unprejudiced eye, the distracted state of the Protestant church in Germany, and the political discontent, and tendency to insubordination, which mark the middle and lower orders in many parts of the country, cannot be blind to the fact, that there are some very alarming symptoms in the present temper of our times. The people of England, who have so long been accustomed to hear their rulers and legal enactments expatiated upon with considerable license, and who can smile at the vituperation which they know would be silenced, did any real foreign danger threaten Britain, can but ill judge of the marvellous change which has come over continental society in this respect; a change which may end beneficially, but will, probably, be accompanied by some devastating effects in its progress. The whole of continental Europe may be said to be in a state of ferment. Religion, or rather ecclesiastical institutions, is the subject which engrosses every grade of society, and " overturn, overturn, overturn" them, is the wish, more or less plainly declared, of the majority. But what do they desire to put in their place? Churches founded on the model of those gathered by the apostles? By no means; for Paul laid down positive dogmas, declaring all who denied them, anathema maranatha! The loving and beloved apostle, John, proclaims him an antichrist who denieth either the Father or the Son. But in these days of ultra fraternising, we are to hail every man a brother in Christ, whether he uphold or trample on the doctrine the Saviour taught. And the freedom of Protestantism is supposed to require the leaving every man to "do that which

seemeth right in his own eyes;" while he may yet claim to be treated as a member of this or that Christian body, though it be formed on totally different principles. This applies, in its fullest sense, to the "Friends of Light;" and assuredly the present commotions in the Protestant church are more dangerous to the peace and order of society, than all the Catholic dissidents could effect, were they even disposed to subvert the existing state of things. A determination to be free from all control, not the desire to follow Christ and Him solely, is the prevailing motive which influences the mobocracy, which is now endeavouring, by means of subtle and designing spirits, to overthrow existing ecclesiastical institutions. Would the "powers that be" but leave the leaders to the capricious support of their own followers, the world would soon see a diminution, not only of "the loaves and fishes," but of the candidates for gathering "the fragments that would be left." With very few exceptions, "the Friends of Light" partake, in small measure, of the spirit of martyrdom; and are stimulated to strengthen their party by the hope of securing, by numbers, the legalised retention of those worldly good things which, as ministers of an established church, they now enjoy, and which they must necessarily forfeit, unless they can compass the unchristianising of the formulas now binding in that church. What will be the end, God alone knows. Perhaps He is about to call on his own people, in all confessions, to separate themselves from the unbelievers, and antedate on earth the separation which will take place in eternity, when the followers of Christ, out of every country, nation, class, and degree, will form the one brotherhood which shall never be dissolved.

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CHAPTER XVI.

THE PRUSSIAN CHURCH AND THE FRIENDS OF LIGHT.

Sketch of the Prussian Church-Dr. Guerike's Account of a Meeting of "the Friends of Light" at Köthen-Doggrel Rhymes in honour of Uhlich-Extract from a Pamphlet-Tone adopted by the Magdeburg Consistory-Pleasing Signs of the Times-WislicenusDr. Hengstenberg-Extract from "the Declaration of the 15th of August Quotations from Dr. Hengstenberg's Reply-The King of Prussia's Reply to the Berlin Magistracy-Singular Baptisms —The King of Prussia's Reply to a Petition on behalf of Wislicenus.

ONE of the greatest anomalies in the Protestant world, is certainly that now presented by the divided state of the Lutheran church, more especially in Prussia and Saxony; and the boldness with which rationalism propounds its unscriptural views, under an infinite variety of shades. Public atten

tion has been, for months past, peculiarly attracted to this subject, by the hitherto unexampled audacity with which one party has lately erected the banner of scepticism; and, by adopting a popular tone and style of argument, seems to have lamentably succeeded in infusing its poison (formerly chiefly confined to the learned theorist or the high-born libertine), into the heart's blood of the million. But, before giving a detailed account of the sentiments and operations of this party, which, under the fair designations of "the Friends of Light," or " the

Protestant Friends," has ventured to avow the most daring enmity to Christianity, some notice of the causes which have contributed to promote the growth of rationalism in Germany, and especially in the Prussian states, may be necessary for the information of English readers. First and chief, may justly be named the deluge of infidel publications which poured in upon the country in the reign of Frederick the Great, whether from the pen of Voltaire, long the idol of that monarch and his court, or of such as had imbibed his spirit, and equalled him in blasphemy, if not in wit. Secondly, the gradual amalgamation, or rather the engulfing of the ecclesiastical in the civil polity of Prussia, which, though commenced under Frederick the Great, and progressing under Frederick William II., received its full completion under the late king, Frederick William III. When the French occupation, in 1806, had wholly overturned all previous organization in his kingdom, an entirely new system was planned, and, in 1807-1809, brought into operation; by which, among other changes, the still legal, though, during the two previous reigns, much abridged, independence of the Lutheran church, was annihilated; and it became, in the most literal sense of the words, part and parcel of the state, forming thenceforward a branch of the ministerial department for home affairs. In 1815-17, a division of labour took place, by which a separate minister was appointed over the ecclesiastical, the educational, and the medical departments, under the general name of "der Cultus Minister," synonymous with its French prototype, "le Ministre des Cultes." The first person clothed with this tripartite dignity, was Baron von Altenstein, a man of distinguished talent and liberal views of state policy, but too much disposed to regard the creed of a nation as, equally with its jurisprudence, a government affair. He therefore cordially concurred with his undoubtedly well-intentioned sovereign, in carrying through a measure wholly at variance with the rights of conscience, and which, aiming at producing an outward uniformity, both of doctrine and worship, throughout

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