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tainly, would not have put him in possession of it; nor would the general knowledge of Roman Catholics respecting the sentiments of Protestants, be a safe criterion of the fact. It is not a little amusing to find an English clergyman citing the sweeping and malignant allegation of a police-officer, a Papist, as evidence respecting the theological tenets of all the Protestant communities on the Continent! The affirmation of the prefect extended to all Protestants,-to the Church of England as well as to the Protestant Churches of Germany, France, Holland, and Prussia. And if it be said, that he spake only from common report,-that common report either related merely to the Protestants of Strasburg, and in that case proves nothing as to the general state of the Continental Churches; or it related to all Protestants, and is a base calumny. That this was the true character of the allegation, may be inferred from the known policy of the Papists in similar cases. When Mr.

Thomson (whose Letters on South America are noticed in this Number) first commenced his labours at Buenos Ayres, the natives' wondered how they had been taught that the English were not Christians.' When speaking on religion, it is com'mon,' we are told, to use the words Christian and Protestant in contradiction to each other, meaning by the former, them'selves or Roman Catholics in general, and, by the latter, the English or Protestants in general.' We apprehend that this practice is by no means confined to South America. If the worthy prefect was any thing of a theologian, he must have known that Protestants, so far from denying the divinity of Christ, recognize that fundamental article in all their symbols and confessions, and that a representation so unqualified was at all events false. He probably knew as little about the matter, however, as Mr. Evanson does of the subtleties of Leibnitz, whom he so indiscreetly depreciates. M. le Préfet adopted a prevailing calumny that suited his purpose; and great must be his surprise and amusement could he know, that, though the argument was lost on the Prince of Salm-Salm, it is received in this country as evidence of the state of Christianity in the Protestant churches of the Continent!

But were this representation true, and were such the Christianity which the Prince of Salm-Salm has embraced, we should really see little cause for satisfaction or triumph in his having deserted the Roman Catholic Church. Although this nobleminded Prince may have escaped, to use Mr. Evanson's expression, the chilling atmosphere of Haffner,' by his expulsion from the French territory, yet, it may be supposed that, as their disciple, his principles cannot very materially differ from those of the Protestant pastors to whose instructions he pro

fesses himself so much indebted. His own sentiments are thus intimated in the Declaration respecting the motives which induced him to renounce the Romish Communion, drawn up by the Prince himself, and printed as an Appendix to the Summary of Facts.

These, and similar reflections, led me to examine the pretensions of the Roman Catholic church. I asked myself, Is it really the depository of the doctrines revealed by Jesus Christ and his apostles?' To be assured of this, I recurred to the purest source of Christianity -THE HOLY SCRIPTURES themselves. At the same time I consulted history; whose testimony has such weight in every question of fact, and whose province it is to decide in this matter. In this way my mind became enlightened; several things, which the Catholic church represents to us as the fundamental truths of the Christian religion, appeared to me in manifest contradiction to what our Lord Jesus Christ and his apostles taught. These observations filled my heart with restlessness and painful anxieties; the desire after truth became daily stronger and more lively in me. From that moment, the Catholic church was no longer mine; and at the same time I ceased to belong to any. I am not ignorant that there are several Catholics who are perfectly orthodox, in the sense which their communion attaches to that word. They speak with indifference of the abuses of their church, and admit that in reality many of its ceremonies are absurd, and even destructive to public morals-they even go so far as to satirize, under the name of hypocrisy or folly, the conduct of those who participate in what they hesitate not to consider "juggling arts." But they confine themselves to this disappro bation-they remain Catholics without being so-they continue to partake outwardly in a church for which, inwardly, they entertain no sentiments but of contempt and indifference. I might have ranged myself with such, except that I should occasionally have been exposed to their mockings and contempt; because religion, in whatsoever form it be clothed, was always to me an object of respect. But in despite of such management, I should have been a Catholic only in appearance, or rather I should have belonged to no church.

Now, according to my principles, no honest man ought to wish to appear what he really is not. His religion outwardly, ought not to be other than that which he professes in the bottom of his heart. Thus, after having ceased to be a Catholic, I neither could be, nor wished to be absolutely nothing. Nevertheless, I still cherished a profound veneration and a lively attachment to true Christianity; and I thanked God, from the bottom of my soul, that I was enabled to call myself a Christian. For that very reason, being no longer able, according to my principles of ethics, to belong to a church in which I was born, I desired to unite myself to that which I thought corresponded best with the spirit of primitive Christianity. With this view I turned my attention and researches to the Protestant church; I compared what she taught with the evangelists-I examined them with heart and mind, because I had no wish to act precipitately. But now that I

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am sufficiently convinced that this church cherishes and maintains, in its simplicity and primitive purity, the institution which God, in his love, has founded on earth by his Son, Jesus Christ :-that she excludes from the felicity of heaven, no man who acts conformably with his religious convictions, that Jesus Christ alone, and his divine precepts deposited in holy Scripture, are the foundation and source of truth-that she rejects, in matters of religion, all human statutes, and all tyrannous priestly authority :-finally, that by the simplicity and dignity of her worship, and by the purity and evangelical integrity of her doctrines, she is better fitted than any other to ennoble and perfect mankind, and render them more and more like unto God and Jesus Christ-I can no longer hesitate-I wish to effect what truth demands, what my heart ardently desires, and what I am sure God, who is all love, will bless. I wish, in fine, to enter the bosom of the Protestant church.'

Now, in whatever manner the Prince acquired these views, it will be admitted, that here is something better than the neology, the pure deism' which, we are told, is the Christianity of the Continent.' We may therefore assume, that His Highness, being neither a Socinian nor a neologist himself, will be admitted as a competent witness as to the real character of the Protestant pastors with whom he was acquainted. It cannot be supposed that he knew less of their real sentiments, than M. le Préfet, or than any persons in this country. How comes it to pass then, that Mr. Evanson, in his comments upon this interesting document, has taken no notice of the striking and decisive testimony borne by the Prince to the doctrinal orthodoxy and estimable character of the very men whom he would have us believe to be no better than Deists? The following is his language.

To the question-[Was it not the pastors of the Protestant church who persuaded you to rank on their side?]-I reply: Undoubtedly, the Protestant Pastors whom I have seen and heard, influenced me to the choice which I have made, but not by any direct solicitations or promises, which would have been illusory in the actual state of things in France. They drew me to themselves, only by their truly evangelical discourses and their exemplary lives, in every respect conformable with their doctrine. Further, I owe it to truth to declare, that, far from soliciting, they studied to raise obstacles, and to render my admission into their church, if not impossible, at least extremely difficult. No ministry is more opposed to precipitation and indifference than the heads of the Protestant church to whom I applied. I have been more and more fortified in my resolution, by the edifying discourses which I have heard in the Protestant churches whose exercises I have attended during six years.'

Little could the Prince imagine, that the chief use to which his manly and interesting statement would be turned by certain

individuals in this country, would be, to furnish matter for an indictment against the very ministers to whom he tenders these grateful acknowledgements! Yet, so it is; this publication has been hailed with base exultation, not on account of the intrinsic interest of the narrative, and the pleasing spectacle which it exhibits, as regards the conversion and noble conduct of the Prince,-but on account of its affording occasion for casting reproach and obloquy on Professor Haffner. Admirable exemplification of that charity which rejoiceth not in iniquity, but rejoiceth in the truth, which thinketh no evil, and hopeth all things!' Whatever may be thought of the Professor's delinquency in the case before us, most of our readers will, we imagine, be of opinion, that the malignant spirit which, cloaking itself under a zeal for Protestantism and orthodoxy, glories over the faults at which charity would weep, and insults the most amiable men by way of reclaiming them from error, is far more criminal, far more odious to God as well as to man.

The other publication will disappoint any persons who place faith in the title-page. All that relates to the conversion of the excellent individual whose obituary simply forms the substance of the narrative, is contained in the following paragraph..

In the course of his theological studies, he (M. Cadiot) became dissatisfied with the doctrines and observances of the Romish Church for obtaining peace with God and the salvation of the soul; and becoming more and more enlightened by the Scriptures on so important a point, he could no longer continue, nor suffer his parishioners, without warning them, to continue, in a way which was not pointed out by Jesus Christ or his Apostles.

Having, in his public preaching and private instructions, honour. ed the Christian truths which the Lord by his word had enabled him to see, he was desirous that his form of worship should be likewise in conformity with the Gospel. But he was not suffered to proceed further in the work of reformation; nor was that which he had already effected, and which met with the approbation of his parishioners, permitted to become permanent. He was shortly deprived of his cure, and expelled from that church whose doctrines he was ob. liged to reject, and which he could no longer preach after he perceived that they were opposed to the Holy Scriptures. He therefore sought some place of retreat; and, being already acquainted with the doctrines of the Reformed Churches, which he believed to be in accordance with the word of God, he hoped to find there an asylum where he could serve the Lord in spirit and in truth.

"His first intention was to go to England, or to Jersey or Guernsey, to receive, if necessary, new ordination, according to the rites of the Reformed communion. Thence he intended to have returned

to France, or to have preached the Gospel in some distant country. His health, however, which had for some time declined, was not sufficiently strong to allow him to prosecute so long a journey, or to enter on his clerical labours. He wished, therefore, to reside on some spot where the worship of the Reformed Church was regularly conducted: but, in renouncing the errors of the Romish Church, he had also renounced all the temporal advantages which he enjoyed in that church; and being deprived of whatever worldly emoluments he might have expected from his own family, he was forced to seek some means of subsistence, wherever he might find a place of security.

• Providence directed him to such a retreat; for, at the very time when he was deprived of his emoluments, which he sacrificed voluntarily, rather than act contrary to his conscience and belief; and when he was looking out for some residence, where he might give instruction to the children of some Protestant; a family of this description, in the interior of France, were in want of a tutor, and, having heard of him, they invited him to their house, which was at Andusa, a small town in the department of Gard, being satisfied with the report which they had received of his character.

By the special direction of Providence, in the house where he was tutor, and where he was treated as a brother and friend in Christ, he met with another minister of the Lord, who was one of the pastors of the church in that place. Their joy was very great, in finding themselves under the same roof, united together by the same doctrinal views, the same love of God, the Saviour of souls; and having the same desire to win men to the faith, and to beseech them, by the love of Christ, to be reconciled to God.' pp. 6—8.

Before he went to Andusa, he addressed to his parishioners 'several pastoral letters;' and he likewise drew up a controversial treatise, which he had proposed to publish. These letters would have been very interesting, and some account of the treatise might have been expected, as that would probably have made us acquainted with the manner in which he became convinced of the errors of Romanism, and the process of his conversion. On these points, this narrative communicates no information; the remainder of these pages being entirely occupied with the scene of his death and his edifying expressions during the last few days. There is given a short unfinished letter to his former parishioners, dated from his death-bed, which is touchingly simple and earnest. He died July 19, 1824, in the twenty-seventh year of his age.