all for truth, and light, and liberty. Show that you have inherited not his garment, but his spirit.'-JOHANNES RONGE, Catholic Priest." Johannes Ronge, as might have been anticipated, has been excommunicated from the Papal church, and is engaged in forming a reformed Catholic church. We very much regret that this intrepid man, who has with so much vigour exposed and opposed the scandalous impositions, practised by the Romish priests upon their deluded votaries, is suspected of having embraced the pernicious opinions held by those who are designated Rationalists. It would be most lamentable, if the great religious movement now going forward in Germany, should only result in the increase of semi-infidelity. We hope, however, that such will not be the case. Some of the reformers, leading the movement, disavow the errors professed by the Neologists or Rationalists. The state of religion in the countries through which Dr. Massie travelled, in both the Protestant and Romish communities, is most deplorable. Even in Geneva, where Servetus was atrociously burned to death by a Protestant community, for denying the divinity of Christ, Socinianism predominates; proving how futile is the infliction of tortures or death in preventing the spread of erroneous opinions. Germany, the fatherland of the Protestant reformation, affords melancholy evidence, that whenever civil governments undertake to attempt to regulate the affairs of the Church, or support its ministers, the cause of true religion greatly suffers, and nominalism soon supersedes vital Christianity. We cannot, however, agree with Mr. Haldane, quoted by Dr. Massie, that "Arminian teachers" partly occasioned the decline of true religion in Geneva, and we think it to be decidedly unjust to the memory of Arminius, and to a large body of Christians, oftentimes designated Arminians, who as fully believe in the divinity of our Lord Jesus Christ, and in his work of atonement, as ever did Mr. Haldane, or any other disciple of Calvin, to class Arminianism with Socinianism and Arianism, as in the following passage. "In spite of all their endeavours the light was diffused to a very remarkable degree in Geneva, which through the ministration of these Socinian, Arian, and Arminian teachers, had fallen from the glory which once belonged to it, and instead of being the centre of illumination to Protestant Europe, had become a synagogue of Satan, and a citadel of ignorance and darkness. By thus collocating Arminians with Socinians and Arians, many persons, ignorant of the opinions of those who are generally so designated, may be led to conclude that Arminians hold doctrinal opinions similar to those held by Socinians and Arians; and we know that most persons who denounce Arminianism are profoundly ignorant of what is properly so designated. "Arminian teachers would preach the doctrine of universal depravity, the sacrificial death of Christ,-the work of the Holy Spirit in calling, awakening, converting, and sanctifying all who believe in Christ, the necessity of repentance and faith, and justification by faith in Christ alone. How then could such preaching destroy evangelism? Those who bring such charges against " Arminian teachers," must, either ignorantly or perversely, confound them with those who preach a cold and lifeless system of phariseeism, and human selfsufficiency-which is as contrary to Arminianism as light is opposed to darkness! It was the want of such statements of Divine truth as those who are called "Arminian teachers" are accustomed to preach, that Geneva" became the citadel of ignorance and darkness." We do not collocate Calvinism, with Socinianism and Arianism, yet we confess we believe that the preaching of the doctrine of everlasting predetermined, unconditional, personal election, and reprobation may, more justly than “ Arminian" teaching, be regarded as causing a re-action, which led to the decline of religion in Geneva. 66 The account which Dr. Massie has given of the places particularly connected with the history of Luther is highly interesting, as, indeed, is the whole of the volume. The route which he took was rich in scenic beauty and historical associations; and he appears to have had his mind vividly impressed with the diversified beauties of the countries through which he travelled, and his memory well stored with important facts relating to their history. It was not with listless inanity that he made his tour, but with the zest of an intelligent mind, determined to enlarge its boundary of knowledge, to the utmost which opportunity and capacity would allow. Thus he has been able to produce a work which must be a favourite with all classes of readers; containing admirable graphic descriptions of beautiful and sublime scenery, equal to any which can be found in any part of the world; and the delineations are such as none but a person of taste and genius could describe. It also abounds with notices of public buildings, remarkable places, pleasing incidents, historical recollections, and vivid representations of native manners and customs. We predict for this work a very favourable reception, and extensive circulation. AN EXPOSITION OF THE LAWS OF CONFERENCE METHODISM; as enacted by the Conference in 1835; proving them to be contrary to the Concessions granted in 1797; In a Letter, Explanatory and Expostulatory, to the REV. W. M. BUNTING. Containing the True Reasons of the Author's Separation from the Conference Connexion; and a Defence of the Wesleyan Methodist Association. By the REV. ROBERT ECKETT. 8vo. 64 pp. E. PEARSON. PASSIVE submission to attacks on the characters of public men, forms no part of Christian duty, but would be destructive of general good order and happiness. Although good men may be unduly sensitive to the reproaches cast upon them, yet they ought never to forget, that to have a good name is highly important to their public influence and usefulness. Therefore, if their conduct is unjustly impugned, it ought to be defended. A good reputation is a valuable possession, which may be employed for great usefulness in the service of God and his church; and no individual, nor the partizans of any confederacy, should be allowed to attempt to destroy it with impunity. When efforts are unjustly made to destroy or sully the good reputation of a Christian, it becomes his imperative duty to use all proper means to neutralize such attempts; and to prove, if he is able, that, either, his calumniators have maliciously reproached him-or that, under the influence of prejudice, they have viewed his conduct with distorted vision, misconstrued his motives, and pronounced erroneous judgment. An upright mind cannot wrap itself up in mysterious sullenness. On the contrary, we ought to be ready, on every fitting occasion, to clear up what may have appeared dubious-to explain what has been imperfectly known, and speaking the truth in love, to correct erroneous impressions. A Christian should, however, guard against undue solicitude about his reputation, for its own sake, and having done that which duty requires, for the vindication of himself, and the cause for which he has staked his reputation, he may sit down with a peaceable and quiet mind; having the comfort of a good conscience, and remembering that good men, in every age and nation, have been unjustly calumniated. Thus stands before the Christian public the author of this able and admirable letter, an individual whose name is deserving of being placed in the catagory of worthies, who, throughout all the ages of the Christian church, have suffered for conscience' sake. Repeated attempts having been made, most unjustly, to disparage the character of Mr. Eckett, on account of the part which he took in opposing the assumption of undue ministerial authority by the Methodist Conference in 1835-and Mr. W. M. Bunting, having, on several important occasions, in the presence of members and ministers of various denominations, made statements highly injurious to Mr. Eckett's reputation-it was absolutely needful to give the public, an explanation of the circumstances which has led to the manifestation of such unmerited and dishonourable hostility. Mr. Eckett has clearly demonstrated that the Methodist Conference in 1835, deprived the members of the Methodist societies of their long recognised rights; and which had been solemnly guaranteed to them, by the laws agreed to, for the pacification of the Methodist Connexion, in 1797. His letter to Mr. Bunting contains a most lucid historical account of the past and present laws of Conference Methodism; and of the causes which occasioned, in 1835, the separation of himself, and many thousands of official and private members, from the Conference Connexion. It is a most complete justification of his personal conduct, and also of the formation of the Wesleyan Methodist Association. The clearness of statement, the invincible evidences with which the propositions laid down are sustained, and the fine Christian spirit which pervades the whole, renders it an invaluable production, as a permanent record, and defence of the immutable principles of the Wesleyan Methodist Association. Such a publication has long been a desideratum. It ought to be read by every member of the "Association." All those who can afford its purchase ought to possess a copy; and especially every official member. We hope also that it will be extensively circulated among the members and ministers of other religious communities. AUTHENTIC REPORT of the Theological Discussion between the Rev. W. COOKE, and MR. JOSEPH BARKER. Held during Ten Nights in Newcastle. 12mo. 474 pp. J. BAKEWELL. HAVING carefully read this "Report," we feel ourselves bound to state, that it has confirmed the conviction, which we have long possessed, that such a mode of discussion, is not well adapted to promote the interests of truth. It is, in our judgment, unwise for defenders of the doctrines of Christianity,' when they engage in public discussion, with those by whom those doctrines are impugned, to allow them to have equal time, for assailing the doctrines of Christianity, to that allowed for answering the objections which may be brought forward. More sophisms and plausible objections may be advanced, by a skilful practised debater, in ten minutes, than would take an able defender of the truth, some hours thoroughly to expose and demolish. We are also satisfied, that meetings consisting of large numbers of persons equally admitted by the contending parties, cannot be kept in that calm and dispassionate state of mind, which is indispensable to the proper discussion of such important topics; and the disputants themselves are very likely to become influenced by the feelings manifested by their auditors. In the discussion reported in the volume before us, the doctrines of universal depravity, the divinity and incarnation of Christ, his atoning sacrifice, and the perpetuity of the misery of the finally impenitent, were severally denied; and efforts were made so to interpret the Scriptures, which teach those doctrines, as to neutralise their testimony. Numerous questions on philology, and as to the correctness of the texts of different versions, came under consideration; and it must be admitted by every intelligent person, that such questions could not be satisfactorily decided, by a mere off-hand discussion in a public meeting! Although, we entertain a very high opinion of the talents and learning of Mr. Cooke, and admire his zeal in defending the truth, yet we demur to the propriety of the terms on which he thus engaged in oral public discussion. He ought to have secured sufficient time to have enabled him fully to explode every sophism advanced, and to have brought forward all the evidence which he thought needful to rebut the objections brought forward by his opponent. Mr. Cooke, we think, did as well as any other man could have done in such circumstances, but he had not sufficient time, thoroughly to defend the truth. As such was not the case, we cannot commend the printing and publication of the "Report" of the discussion; for, notwithstand the learning and great ability which characterises Mr. Cooke's defence of the truth, it is accompanied with many statements made by his opponent, which require a more thorough sifting than it was possible for Mr. Cooke, or any other man, to give them, when so restricted as to time; and those statements may have an injurious effect upon some minds. It is not wise thus to aid in administering poison, even though you thereby get an opportunity of presenting its antidote. THE DEATH OF CHRIST, an Atonement for the Sins of the World. By the REV. WILLIAM COOKE. 12mo. 24 pp. J. BAKEWELL. E. PEARSon. THIS admirable tract, the ninth of the series on Christian Theology, proves, that according to the teachings of the Holy Scriptures, the humiliation, obedience, and sufferings of Jesus Christ were the means of procuring our reconciliation with God; not, as Socinians affirm, by merely exerting upon those to whom the history of his life and death becomes known, an influence which induces them to reform their conduct, but by honouring the divine law, and propitiating the justice of the righteous governor; which required either the punishment of the transgressors, or such other suitable satisfaction, as would justify the pardon of offenders. It contains brief, but clear, forcible, and convincing proofs, of this most important doctrine. GLIMPSES OF THE DARK AGES; or, Sketches of the Social Condition of Europe, from the Fifth to the Twelfth Century. 18mo. 192 pp. RELIGIOUS TRACT SOCIETY. THIS is the second volume of the monthly series of interesting works issued G by the Tract Society. A considerable amount of information is given for a small cost. The volume before us contains interesting sketches of the social, political, and ecclesiastical state of Europe, in the centuries to which the work particularly refers. EDITOR'S TABLE. THE THREE GRAND EXHIBITIONS OF MAN'S ENMITY TO GOD. By DAVID THOм, Liverpool. SIMPKIN and MARSHALL. EMMAUS; or, Communion with the Saviour at Eventide. By JOHN WADDINGTON. J. SNOW. THE FEMALE'S FRIEND, for Improving and Enforcing the Laws for the Protection of Women. HOULSTON and STONEMAN. THE NATIONAL TEMPERANCE CHRONICLE, for January 1846. ADDRESS OF THE EVANGELICAL ALLIANCE. (Continued from page 30.) But it is time now to be telling what the Evangelical Alliance actually is, and what is its absolute aim. Its objects are 1. To promote a closer intercourse, and warmer affection among the people of God now scattered abroad. 2. To exhibit before the world the actual oneness of the church of Christ. 3. To adopt united measures for the defence and extension of the common Christianity. In other words, MUTUAL AFFECTION, MANIFESTED UNITY, and COMMON MEASURES, are the one, though tri-partite, object of the Evangelical Alliance. I. The Evangelical Alliance seeks to extend and strengthen the mutual affection of the people of God, irrespective of the countries where they dwell, and the communities to which they belong. This object is specific, and of itself sufficiently important to merit all the effort. Love to the brethren is as much a duty as sobriety or the sanctification of the Sabbath, and it is a duty much forgotten. If it be worth while to form societies for the better observance of the fourth commandment, or the sixth, it is surely as legitimate, and at the present moment as needful, to establish one for the better observance of Christ's personal commandment, "A new commandment I give unto you, That ye love one another." And though the Alliance should turn out nothing more than a Peace Society for Christendom-a society for softening asperities, and for healing deadly feuds between individual disciples, it would accomplish a sufficient end, one which would identify it with the Prince of Peace, and serve its heirs to the seventh beatitude. So precious are kindness, and confidence, and mutual endearment, that the intercourse of secular life is chiefly an effort to secure them. The visits of neighbours to one another-their friendly meetings and fireside communings, are an acknowledgment that love is a pearl of great price; and although the genuine pearl cannot be found in the field of secular society, it is well worthy of the most wistful search. The meetings of learned mentheir literary re-unions and scientific converzationes, imply not only that their frequenters are the devotees of science, but that their ardour for discovery has given the man affinity for one another. They are not content to read the researches of their brethren-the dry results in the transactions of their several societies, but they long to see their associates face to face. And if Christians had as much brotherly love, as worldly men have neighbourly kindness,-if they had as much zeal for Christianity as our philosophers |