for the promotion of the public welfare;" consulting therein, (he might have added, and no doubt intended,) the glory of God and the good of his Church. We sincerely trust Dr. Massie may yet be brought to adopt this view; and perhaps he will allow us to say, that we should think it a great improvement of his interesting and useful" Recollections," as a work" for permanent reference and perusal," if in another edition he could feel himself at liberty to expunge the passages which give so disproportionate a prominence to his voluntary theories and other kindred topics. We have quoted them in no unfriendly spirit: and are sure that the author's generous nature will excuse our thus adverting to what we consider the greatest" imperfection" of his otherwise valuable work. He will not expect that we can recommend it in extenso as a safe guide-book.

Since the above was written, we have had put into our hands Mr. Perceval's "Results of an Ecclesiastical Tour in Holland and Northern Germany." A brief analysis of Mr. P.'s pamphlet may not be unacceptable to our readers, and will in some respects complete the view-that affecting view-presented by our copious extracts from the larger work of Dr. Massie.

A visit to Holland, Germany, and Denmark, in 1845, afforded Mr. Perceval an opportunity of inquiring into the spiritual condition of the members of the British Communion in those parts: and also of ascertaining our ecclesiastical position as respects the foreign communions. We will give the results in brief, as he has stated them, under their several heads.

1. The first has reference to the spiritual destitution of the members of the British Communion in Northern Europe. This Mr. P. conceives " is to the full as great as that of their brethren in Canada is represented to be; and that their spiritual danger, arising from the irreligion, scepticism, and superstition with which they are surrounded, is far greater." Of their spiritual destitution he gives the following instances:

"I found in Holland," he says, 66 I members of our communion glad and thankful to attend our service, and earnestly pressing for a renewal of the opportunity provided, indeed with prayer-books, but, from long disuse, quite unable to follow the service in them, not knowing where to look to find the proper places; and obliged to take their children for baptism to the Calvinist ministers of the country. I found at Cologne, where on any given Sunday in the season I was assured that at least 200 British could be found in the different hotels, the British communion had never been administered, nor the British service celebrated, within the memory of man. The same I found at Weimar, at Brunswick, and at Lübec, all places of residence for the British; Weimar being seldom without British families, as well as young men studying the language; and Lübec having as many as thirty students, besides a few resident families. The tears of joy and thankfulness with which

the holy communion was received at Weimar can never be effaced from my memory; nor the anxious and desponding fear that was expressed, that no other opportunity would ever again be presented. In the absence of any bishop of their communion, or means of access to one, they are constrained to go through what I must needs consider the mockery of confirmation at the hands of the Lutheran superintendent, or at the hands of the ordinary ministers, to whom (as in Denmark) the superintendents (there called bishops) delegate the performance of this ceremony. I say compelled, because in most Lutheran countries civil privileges are annexed to the reception of this rite, which renders it in a manner compulsory. In the interment of their dead, again, they meet with obstructions and difficulties (especially at Copenhagen), very painful to the individuals, and very degrading to our communion. The wish for a better order of things is universal; and the most hearty and earnest desire exists among our clergy in these countries for the support, comfort, authority, and direction of a bishop."-(pp. 8, 9.)

2. Under the next head Mr. P. gives us the result of his inquiries as to the spiritual danger of the British in Northern Europe from irreligion, scepticism, and superstition.

"Some judgment," he observes, "may be formed by the following notices:

66

1st, Of Irreligion. This is carried to so fearful an extent among the Protestants, that even in thickly-populated cities, as Brunswick, the churches are opened only once on the Lord's day, and then miserably attended; and, awful to relate, the Lord's Supper, rarely received by any above once in the year, has ceased to be a communion; the poor receiving it in church on Sundays, the wealthy classes on a week-day in the vestry. Their celebration of divine service, as far as fell under my inspection, was of the most painfullychilling description. At the thriving city of Hesse-Cassel and in the principal church, it consisted almost exclusively of wretchedly-discordant singing of charity children, in which not one of the adult congregation joined. At Hildesheim the men joined in the singing, and when the Gospel was read the women stood up: with these exceptions, there was no outward appearance of taking part in what was going on: all sat immoveably fixed to their seats; and, except during the singing, the snuff-boxes were being opened and handed about. For the place of worship, for the house of prayer, which is called by God's name, no reverence whatever is felt. Among the Calvinists in Holland, who thronged the cathedral of Haarlem on Sunday, my head was the only one uncovered. Nor is the case different among the Lutherans. And the act of being uncovered is regarded, not as an act of homage to the Most High, but as a mark of civility to those present. Pray, Sir, be covered,' said a Lutheran minister, himself wearing his cap, and who was kindly showing me his church. Not in the house of God?' was the reply. Nor was it without effect. The Lutheran minister said nothing, but immediately himself likewise became bareheaded. When, commenting upon the non-public celebration of baptism, upon the scanty eucharists, and awful separation of rich and poor at the holy communion, I observed, 'These things ought not so to be; the Lutheran shook his head in sadness, while he assented to the remark, The fault rests with the ministers;' I added, 'The amendment must be effected by them.' The Lutheran shrugged his shoulders, and cast a look of despairing helplessness. Be of good cheer,' continued I; twelve years ago things were almost as bad in England; but we set our shoulders to the wheel, and, with God's blessing, a great change for the better has been effected. I trust it may be the same with you.' A fervent pressure of the hand, with a God bless you,' showed how earnestly the Lutheran coincided in the wish but I was grieved at my inability to trace in his countenance a single ray of hope. From many incidents it struck me, that (however ready

in both countries men may be to enter the lists of discussion upon the subject, or to treat the doctrine with real or pretended contempt) the want of the Apotolic Commission is felt among the Lutherans in Germany, as sensibly as I am confident it is by many of the dissenters in Britain; and that a sense of that want weighs down the hearts of both these classes of ministers, and paralyzes their exertions for good.

2nd, Of Scepticism. This abounds to such a degree, not only among the laity, but among the ministers of the Lutherans, that it may probably, without fear of contradiction, be affirmed, that not one in five hundred of the Lutheran ministers believes one item of the mysteries of the Christian religion. Belief in the incarnation, atonement, and intercession of the Son of God is represented to be so exploded, that the avowal, or suspicion, of a firm retention of it would draw forth only a smile of pity or contempt from the generality of their dignitaries and theological professors... To be brief: the present aspect of Lutheranism may be summed up thus: churches without prayer: fonts without baptism; creeds without faith; Lord's tables without communion; and ministers without orders. I will only say upon this,-God grant that so fearful a state of things may speedily pass away!

3rd, Of Superstition. Among the Roman Catholics, (who alone, apparently, have retained the truths of the Gospel, and with them, fervour and devotion in worship) the remarkable instance of Dumb Mass' may be quoted. On the occasion of Dumb Mass (which the priests themselves told me was not unfrequent) the priest goes through the whole service, but with his eyes only; his lips do not utter a sound from beginning to end: and the only opportunity of joining in public worship afforded to the people, is when the consecrated wafer is elevated, and the bell rings to summon all present to fall down and worship it. And yet with all this, there is such intense reverence and devotion exhibited, as joined with their firm maintenance of every article of the Catholic creeds, and the frank and engaging manners of their priests, who are devoted to their calling, might well tempt many a pious mind, revolting at the heartless indifference and infidelity of the Protestants, to overlook the corruptions of the Roman system, and to seek to join that communion before those corruptions have been removed."-(pp. 9—13.)

Mr. P. remarks that it may probably be here objected, and he fears, not without truth, "that he was fortunate in the persons with whom he came in contact; and that in other parts of Germany the Roman priesthood is stamped with the same marked features which are observable in the generality of their class in Britain; and which would enable an observant person, conversant with the matter, to point them out in any crowd, and under almost any disguise." We certainly do not attach much importance to the more favourable view of the Roman priesthood presented by Mr. P. under this head. There is evidently so essential an agreement between him and them as to the " ecclesiastical principle-ecclesia est in episcopo--ubi episcopus, ibi ecclesia "-and other topics of discussion, that we cannot wonder at the mutual sympathy and respect of the parties, or at the one-sided view, as we must deem it, which Mr. P. has taken of "the German clergy, at present under the Italian yoke." The following fact and statement from the appendix" on Jesuitism" is more to the purpose, and too important to be omitted.

as you do.'

6

"I was conversing at Gera, one of the southernmost towns I touched in my route, upon religious topics. The views and positions which I expressed and maintained arrested the attention of my companion so much, that he earnestly expressed a desire to know who and what I was. A Catholic priest,' I answered, of the English Church. Impossible,' was his reply. Nay, friend,' I said, 'I am indeed.' Impossible,' he said again. 'Well,' said I, all I can say is, I hope that I am, and should be very sorry to think otherwise. May I ask what makes you so confidently assert that I am not?' 'Because if you were,' he answered, you would never look me in the face Oh, I suppose,' I said, assuming the Jesuit eye and glance, 'I should look so.' Exactly,' he replied, they (the Romish clergy) have such bad consciences, they can never look you in the face. My companion's intercourse (I apprehend) had been with those of the Roman clergy who have been more or less under Jesuit teaching or influence; while mine (among the Germans) had been with those who were (with perhaps two slight exceptions) free from that poison. If the information I have gleaned respecting Southern Germany and Belgium is correct, the Jesuit influence is in the ascendant in both these countries: especially in Bavaria. The most highlygifted of the Papal champions in Germany were represented to me to be two Jesuit professors of theology at Munich, whom I much regretted that I was unable, from want of time, to seek out.

"At Munich, if I mistake not, the Jesuit Möhler first took the course which one of the most conspicuous of the new Papal converts in Britain (Mr. Newman) has since adopted: viz. that of unfurling, in the midst of the Roman camp, the banner of Rationalism, under the term of Development; under which banner, at this very moment, Ronge and Kerbler are spreading among their countrymen, who, together with Papal corruptions, had retained inviolate the essential truths of our religion, those tares of scepticism and infidelity, which have already, among the Lutherans, choked the good wheat of Christian faith which the piety of our British forefathers first planted in that country. The disgust and horror which the unjesuitized members of the Church of Rome abroad expressed at such a course, was as great as that which has been felt by every sincere and consistent communicant in the British Churches."-(pp. 50, 60.)

We know not that Mr. P. has added much to our information respecting the German Catholic movement. It may be well however to give our readers the substance of his statement and the suggestion he has offered.

"With respect to Ronge's movement," he observes, "of the so-styled German Catholic Church, from which much has been expected in England, I had the opportunity of ascertaining its real position and tendency from the lips of one of its leaders, the Rev. C. Kerbler, who came to Erfurt, during my residence at Weimar, and upon whom I waited: when, after I had introduced myself as a clergyman of the Church of England, the following conversation ensued.

"Mr. K. What is your object in seeking an interview with me?

"Mr. P. To ascertain from your own mouth the views of your party; of which I hear such different accounts. Before I left England, I was in hopes that your movement was one in which the Church of England could sympathize, and deserving our prayers and co-operation. But if what I have heard from all quarters in Germany be true, there is an end of all such hope. I hear it reported, not so strongly indeed of you and Mr. Czerski, as of Mr. Ronge

"Mr. K. (interrupting) Rest assured that there is no difference between us we are all of one mind.

"Mr. P. I am sorry to hear it, if the report I have received be correct. is said, that you have renounced the Catholic faith.

"Mr. K. No: we have not renounced it.

"Mr. P. Do you profess it?

"No answer.

"Mr. P. To be plain: do you profess the Nicene Creed? "No.

"Mr. P. Do you profess the Apostles' Creed?

"Mr. K. No.

"Mr. P. Then, I presume, not that of St. Athanasius?

"Mr. K. No.

It

"Mr. P. How then can you be Catholics, who have laid aside all the Catholic creeds?

"Mr. K. We are not afraid. What need to profess those creeds, when we have one of our own?

"Mr. P. Excuse me but if you have not changed your faith, what need to change the profession of it?

"No answer.

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I wish to ascertain your views on another point. What is your regard for the episcopate?

"Mr. K. We have neither pope nor bishop.

"Mr. P. Then I see not how you can be a Church at all; for the received maxim of the primitive ages was, that without a bishop a Church could not exist." "Mr. Kerbler, at my request, then placed in my hands a paper, entitled The General Principles of the German Catholic Church, according to the Resolutions of the Synod holden at Leipsig, at Easter, 1845;' the nature of which will be sufficiently demonstrated by the following extracts. I, in return, placed in his a copy of 'The Churchman's Manual,' and, with mutual salutations, we parted.

"1. .. . The comprehension and interpretation of the Scriptures is freely committed to our reason, penetrated and animated by Christian sentiment. "8. We impose upon the Church, and upon each individual member of it, the duty of bringing before the world the substance of our doctrine of faith, by a living exhibition of it, harmonising with the present feelings of the age.

"9. We allow ourselves, however (!) full freedom of conscience, free inquiry, and free interpretation of the Holy Scriptures, limited by no external authority. We utterly abhor all compulsion, all hypocrisy and lies, and hence (?) we see no ground for separation from, or condemnation of those who understand or explain differently from ourselves the substance of our doctrines of faith.'

66 6 Concerning the outward form of Divine Service and the Cure of Souls. "22. The posture and general demeanour in Church. . . . shall be left free to every one, that only being forbidden which leads to superstition.' "All these resolutions are not, however, to be considered permanently established, but may and must be altered by the congregations according to the existing temper of the times.'

"Many persons seem willing to draw a great distinction between Ronge and Kerbler on one side, and Czerski on the other, who has, at length (as is reported), separated from the former. But when I consider that Czerski was a consenting party to these resolutions, and also took an active part in the amalgamation of the (soi-disant) German Catholics' with the Friends of Light; it is not the mere wish to retain the Apostles' Creed, upon the strength of which his separation from the other is reported to have taken place, that can entitle him at present to our confidence; although it may