No. CCXLIII. 93 AND the cause I now speak of: No, no; I speak of the common cause of all serious, sober-minded Christians, within the common rule or without it. I neither think any one party to include all sobriety of mind or to exclude all insobriety. Death of Truth in order to a Revival. The Great Mr. Howe, in his Funeral Sermon for the silver-tongued Dr. Bates, has the singular supposition of Truth being destined to die and then to experience a resurrection. His text, which he judiciously explains and happily applies, is John xi. 16, "Let us also go that we may die with him" referring to Dr. Bates, he says, in conclusion, "But be it far from us to say, "Let us die with him," as despairing of our cause. If our cause be not that of any self-distinguished party, but truly that common Christian cause, of which you have heard. While it is the divine pleasure to continue us here, let us be content and submit, to live and own it, to live and serve it to our uttermost. If ever God design good days to the Christian church on earth, this is the cause that must prevail, and triumph in a glorious conquest over death. "But I must freely tell you my apprehensions, which I have often hinted, that I fear it must die first; I mean a temporary death; I fear it, for it hath been long gradually dying already and spiritual diseases which have this tendency are both sinful and penal. Lazarus's death and resurrection, I think to have been meant, not only for a sort of prolusion to the death and resurrection of Christ, both personal, but mystical. I only say this for illustration, not for proof. "That sickness and death of his was not in order to a permanent death but for the glory of God, that when the case was deplorate and hopeless, and he four days buried, he might surprisingly spring up again alive. "I know not but the sickness and death of this our incomparably worthy friend and (for ought I know of many more of us) may be appointed the same way to be for the glory of God; that is, as tending to introduce that death which is to pass upon our common cause; which such men help to keep alive, by their earnest strugglings, though in a languishing, fainting condition every hour. "Think me not so vain as to reckon exclusively the cause of Dissenters, "But though it should seem generally to have expired, let us believe it shall revive. When our confidences and vain boasts cease, The Temple of the Lord! The Temple of the Lord! Lo, here is Christ, and there is Christ! And one sort ceases to magnify this Church, and another that, and an universal death is come upon us, then (and I am afraid, not till then) is to be expected a glorious resurrection, not of this or that party; for living, powerful religion, when it recovers, will disdain the limits of a party. Nor is it to be thought that religion, modified by the devised distinctions of this or that party, will ever be the religion of the world. But the same power that makes us return into a state of life, will bring us into a state of unity, in divine light and love. Then will all the scandalous marks and means of division among Christians vanish; and nothing remain as a test or boundary of Christian communion, but what hath its foundation as such, in plain reason or express revelation. "Then as there is one body and one Spirit, will that Almighty Spirit so animate and form this body, as to make it every where amiable, selfrecommending and capable of spreading and propagating itself, and to increase with the increase of God.' "Then shall the Lord be One, and his name Ore, in all the earth.' Howe's Works. (2 Vols. Fo. 1724.) II. 458, 9. No. CCXLIV. Ten or twelve generations of the world must go to the making up of one wise man or one excellent art: and in the succession of those ages there happen so many changes and interruptions, so many wars and violences, that seven years' fighting sets a whole kingdom back in learning and virtue, to which they were creeping, it may be a whole age. Jere. Taylor. H. Dying. REVIEW. "Still pleased to praise, yet not afraid to blame."-POPE. ART. I.-Almanach Imperial, pour l'Année M.DCCC.XIII. Presenté à S. M. L'Empereur et Roi, par Testu. A Paris chez Testu et Co. De L'Imprimerie de Testu, Imprimeur De L'Empereur. The Imperial Almanack for the year 1813, presented to his Majesty the Emperor and King, by Testu. Paris. Sold by Testu and Co. From the Press of Testu, Printer to the Emperor. Pp. 978. les ART. II.-Almanach Royal pour Années M.DCCC.XIV. M.DCCC.XV. Presenté à Sa Maet jesté, par Testu. A Paris. Chez Testu et Co. Testu, Imprimeur de LL. AA. SS. Mr. Le Duc D'Orleans et M. Le Prince De Condé. The Royal Almanack for the Years 1814 and 1815. Presented to his Majesty, by Testu. Paris. Sold by Testu and Co. Testu, Printer to their Most Serene Highnesses, the Duke of Orleans and the Prince of Conde. Pp. 830. E have here Under these circumstances we can. not be satisfied to lay aside this last Imperial Almanack without further describing the ecclesiastical state of France and its dependencies, as modelled by the tolerating policy of the Emperor and King. The first Section of Chapter 7th (p. 256,) is devoted to the Archbishops and Bishops of the Church of Imperial France. Fifteen Archbishoprics, including their Suffragan Sees, are thus aron, Aix, Toulouse, Bordeaux, Bourges, ranged: Paris, Malines, Besançon, Lyrence, Pisa, Sienna. The Bishoprics Tours, Rouen, Turin, Genoa, Flois closed (p. 266,) with Osnaburgh, appear to be ninety-eight. The list having been once under the ghostly a name familiar to an English ear, as care of our Duke of York, who, from his infancy till the French irruption remarkable that, excepting two or was Prince Bishop of that See! It is three Italian Prelates, none of the bishops in this list were appointed before 1802. The Second Section, appropriated to Cultes Protestans commences with W striking contrast, the Imperial the Protestants of the Confession Eagle and the Royal Lily, each forming a vignette to its appropriate title page. In our Sixth volume (p. 615,) some account was given of "the Imperial Almanack for the year 1811," chiefly with a view of noticing the Chapter entitled, “Organization des Cultes," as a part most likely to interest our readers. This chapter is the seventh in the Imperial Almanack for 1813. The Catholic Religion, Culte Catholique, occupies the first section, with no other mark of distinction, than priority, or as primus inter pares. Cultes Protestans, fill the second section, while the third is devoted to the disciples of Moses, under the title of Culte des Juifs. This is probably the last time that Culte Catholique will be constrained to associate with Protestants or Jews, unless France should unexpectedly again possess a government, enlightened to understand the benefits of impartial toleration, and courageous enough to pursue them. of Augsburgh, or Lutherans. Their order and connexion with the go vernment are thus described: burgh have Pastors, Consistories, InspecThe churches of the Confession of Augstions and General Consistories. The Consistories superintend the discipline, and the management of the property of the church, and of the interest accruing from charitable contributions. The Inspections are composed of a passistorial Churches. Every Inspection elects tor and one elder of each of the five Confrom its own body, two laymen and one ecclesiastic, who are called inspectors. The inspector superintends the ministers or pastors, and maintains order in the Consistorial Churches. The Inspection cannot hold its sittings, without the authority of the government. The General Consistories form the superior administration of all the Consistorial Churches and the Inspections. the interval of their sittings, there is a DiBesides the General Consistory, and in rectory composed of a president who is eldest of the ecclesiastical inspectors and of three laymen, one nominated by the Review.-Imperial and Royal French Almanacks. Emperor; the other two chosen by the Excepting two ministers at Paris, (p. 854,) a General Consistory at Mentz, and one for the departments of the Rhine and Moselle, in which no churches are named, the Lutherans appear to be all included in the General Consistory of the Departments of the Upper and Lower Rhine, established at Strasburgh. There they have two churches, and one at each of the following places: Petite-Pierre, Wissembourg, Bouxviller, Colmar, Montbeliard. The Protestants of the Confession of Augsburg have an academy or seminary, at Strasburg, for the instruction of mi nisters. They profess there theology, philosophy, belles-lettres, and the ancient, modern, and oriental languages. A Gymnasium, or College, forming a school of primary instruction, is attached and subordinate to the academy. (P. 268.) The next division is occupied by the Reformed Protestants or Cal vinists. The Reformed Protestants have pastors, consistories and synods. The consistories of every reformed church are composed of one of the pastors attached to each church, and of elders or eminent laymen, (notables) chosen from the citizens who are rated the highest in direct contributions. The consistories maintain discipline, and take charge of the property of the church and of the interest accruing from charitable donations. One half of the elders are replaced by new elections, once in two years. The elections of the pastors are made by the consistories and confirmed by the Emperor. The synods have the charge of superintending all that concerns the celebration of worship, the doctrine taught (l'enseignement de la doctrine) and the conduct of ecclesiastical affairs. Their decisions are submitted to the Emperor's approbation. Five consistorial churches form the circuit of a synod. Each synod is composed of one pastor and one elder, or eminent person, (notable) of each consistorial church, and cannot assemble without permission of the government, nor continue its sitting more than six days. (P. 269.) It thus appears that the French Protestant Churches as to the controul of government, over their internal regulations, and the absence or limitation of a popular voice, assimi 95 lated to the Established Church of Scotland, and even of England,_rather than to the Churches of the English Nonconformists, who, however denominated, are all, in practice, Independents. Thus their late commendable zeal against persecution could not be excited by sectarian similarity. They felt, we trust, that far nobler motive, with which Tillotson would have inspired a rigid doctor in his day, even the commanding influence of Charity, which is above Rubrics. Excepting Paris, there appear to have been 140 Churches of the Calvinists in Imperial France, divided among 46 departments, here arranged alphabetically. As an historical document not easily procured from any other quarter, we subjoin the catalogue of names. Aisne, Seine and Marne, Moineaux near Château-Thierry. Higher Alps, Gap, voute, Saint Pierre Ville. Ardennes, SeArdèche, Lamastre, Privas, Vernoux, Ladan. Ariege, Maz-d'Azil. Aveiron, Saint Afrique. Calvados, Caen. Charente, Jarnac. Lower Charente, Saintes, Rochelle, la Tremblade. Cher, Sancerre. Dordogne, Bergerac, Montcarret. Doubs, Besançon. Drome, Crest, Dic, Lamotte, Dieu-le-Fit, Valence. Dyle, Brussels. Scheld, Slays, Isendike, Axel. Gard, Alais, Saint-Ambroise, Vezenobre, Saint-Jean-du-Gard, Anduze, Uzés, Ste-Chaptes, Nismes, Vauvert, Aigues-Vives, Calvisson, Sommieres, Vallerauque, Vigan, St. Hyppolyte, la Salle, Sauve. Upper Garonne, Calmont, for Toulouse. Gers, Mauvesin. Gironde Chartrons, F. B. de Bordeaux, Sainte-Foy, Gensac. Herault, Latt, F. B. de Montpellier, Montagnac, Massilargues, Ganges. Isere, Mens, Leman, Geneva, Carouge and Ferney. Upper Loire, Saint-Voy. Lower Loire et Vendée, Nantes. Loires Orleans, Chatillon. Lot et Garonne, Tonneins, Clairac, Castelmoron, Lafite, Nérac. Lozere, Florac, Meyrueis, laBarre, St.Germain-de-Colberthe, Vialas. Meurthe, Oberstenzel, Nancy, Lixheim. Lower Meuse,Maestricht. Mont-Tonnere, Obeingelheim, Sprendlingen, Alzey, Oppenheim, Osthosén, Hippenheim, or the vicinity (auprés), Freinsheim, -Frankenthal, Spire, Edenkauben, Neustadt, Kaiserslautern, Rokenhausen, Obermoschel, Hombourg, Menbach, Deux-Ponts, Annweiller. Moselle, Metz. Nord, Lille, Quesnoy. Pô, la Tour, Prarostino, Ville-Sèche. Lowbourg, Bischweiller, Bergzabern, Billiger Pyrennees, Orthés. Lower Rhine, Strasheim, Landau. Upper Rhine, Bienne, Saint-Imier, Corgemont, Bevillard, Mulhausen. Rhine et Moselle, Creutznach, Sobernheim, Stromberg, Simmern, Kirchberg. Roer, Stolberg, Crevelt, Odenkirchen, Meurs, Cleves. Rhone, la CroixRousse, Suburb of Lyons. Mouths of the Rhone, Sainte-Margueritte, Suburb of Marseilles. Sarre, Sarrebruch, Coussel, Meisenheim. Lower-Seine, Bolbec for Havre, Bonsecours for Rouen. Two Sevres, S. Gelais, Suburb of Niort, Chalons, Suburb of S. Maixent, la Barriere, Suburb de la Motte S. Heraie, Bretagne, Suburb of Melle, Lezay. Tarn, Castres, Mazamet, Vabre, la Caune. Tarn et Garonne, Montauban, Negrepelisse. Vaucluse, Lourmarin. Vienne, Rouillé. To each of these churches is annexed the name of the minister, whether Pasteur or President. At Paris the proportion of Protestants must be very inconsiderable. Besides two Lutheran ministers, before mentioned, there are only three ministers of the Calvinists, M. Marron, President, and Messieurs Rabaut Pomier and Monod (p. 854). There is no account of any collegiate institution belonging to the Calvinists, except that the minister of Montauban, M. Froissard is described as “President and Dean of the Faculty of Theology" in that city. From the third Section, which places Jews on the same level of toIeration with Christians, we learn that A central Consistory is established at Paris, and twenty-two Synagogues in the Empire. (P. 271.) The places where these synagogues are formed then follow, with the names of the Grand Rabbins and Lay Members. Such was the example of religious forbearance proposed to Imperial France in this seventh Chapter, which brought together, equally controuled indeed, yet equally protected by the government, Men of all climes that never met before a chapter, as little likely to be Before we finally quit this last Almanack, presented to the Emperor and King, we cannot help noticing a short passage which now only serves to display the vanity of human expectation. At p. 852, we are informed that " Par Décret du 20 Février 1806, l'église de Saint Denis est consacrées à la sépulture des Empereurs." By a decree of the 20th Feb. 1806, the Church of St. Denis is re- We never offered the homage of who have been accustomed to -drop the man in their account And vote the mantle into majesty, cannot fail to maintain an unappeasable quarrel with an upstart, “ennobled by himself," un homme de rien, as Father Orleans styled Buchanan, though obliged to confess qu'il étoit homme d'esprit. "There is no person more odious than the man who makes himself greatly eminent. It is a sort of tacit reproach on the rest of the species: aud every one feels his own meanness the more sensibly, when he looks towards those exalted geniuses, who have gained a superiority over the rest of mankind.” (Spense on Od. Pref.) The future his torian of these eventful times, free and possessed of documents now infrom the passions of a contemporary, that 'odium, so justly felt by reaccessible, will best decide how far gular governments, contributed to form and cement a confederacy, the result of which has closed the public life of Napoleon, probably for ever. That extraordinary man such an historian will scarcely fail to represent as an instance, not more remarkable, of unstable fortune, than of human inconsistency; a Genius bright and base, Of tow'ring talents and terrestrial aims. Yet, amidst the inexpressible miseries, felt or feared, during the last twenty years, under the pitiless dominion of the sword, it became the friends of virtue and of human bliss to rejoice that the ambition of a military Chieftain had, on some very important points, a reforming tendency. Espe Review.-Imperial and Royal French Almanacks. cially that the spiritual wickedness in high places, against which our fathers prayed and argued, and the far distant prospect of whose fall they hailed with grateful rapture-that this man of sin was suddenly brought to desolation, or at least despoiled of his baneful influence wherever the genius of Napoleon prevailed. He is no sooner fallen than the Pope re-ascends the throne of St. Peter and calls around him his Jesuits. The beloved Ferdinand again invigorates the Holy office, while the Restoration of the Bourbons is speedily followed by a persecution of French Protestants. This persecution Louis appears, publicly, to disavow. Whether the king or his family took any measures to prevent such a catastrophe, or whether the orders or neglects of his government were calculated to · encourage the persecution are questions of a serious import. But we must return to M. Testu and notice his Royal Almanack. M. Testu is one of the children of this world, wise in his generation, and equally prepared to become an Imperial, or a Royal Editor, a Vicar of Bray-whatever King shall reign. This Almanack for 1813, like the former, had been specially recommended and patronized by the Emperor, but M. Testu had no inclination To fall uncourtly with a falling Court. "The Almanack for the year 1814 was ready for publication when an ever-memorable Revolution restored to France her lawful sovereign. All our labour became useless, and the expense incurred a total loss. We sustained a considerable injury but we were consoled by the hope of happiness to come. That hope indulged by all good Frenchmen, is every day realizing under the paternal government of Louis XVIIIth. Let us be permitted here to render the homage of our fidelity, our affection and our profound gratitude towards the August Monarch who has granted to us a signal proof of his justice and benevolence by securing to us, for twenty years, the exclusive right to the publication and sale of the Royal Almanack." P. 2. After some details respecting the arrangement of the work, the Avis closes with the following significant declaration: "Nous nous sommes conformés, pour sa rédaction, aux ordres supérieurs que nous avons reçus." We VOL. XI. 97 have been regulated, in forming this compilation by the commands we have received. Under such well-understood ordres supérieurs these editors introduce indeed the Protestants in the Section of Administration Générale des Cultes, under the head of a public office for the affairs of Cultes non Catholiques; but appear, in a very marked manner to separate them from the Catholic Clergy, to whom they assign a station immediately after the Foreign Ambassadors and before the Royal Household, under the head of "Clerge de France." This Deuxieme Partie occupies only one page, and that contains nothing but the following Note: "Le travail relatif à la nouvelle organization du Clergé n'étant pas terminé, nous n'avons pas cru devoir donner de détails sur cette partie." The arrangements for a new Organization of the Clergy not being completed, we have thought it our duty to omit any details on this Part. (P. 38.) Thus the editors, by securing a new and more dignified station, for Clergé de France provide easily for the entire omission of that Chapter in the Imperial Almanack, entitled, Organization des Cultes, in which the Protestants ranked in company with the Catholics, as equally recognized and respected by the government. What must France understand by this omission but that the eldest son of the Church forbad the further profanation of Culte Catholique by such an association; and at the same time refused to sanction heresy by describing the Clergy and Colleges of the Protestants in a Royal Almanack? It is well known that many of the Protestants in France, whatever might be their political attachments, became alarmed for their toleration soon after the first return of Louis. They considered themselves as secured by the success of Napoleon's enterprise from Elba, and again exposed to danger by his defeat at Waterloo. Had Louis, indeed, returned in 1814 with sentiments of toleration, like those of his Imperial predecessor, would he have directed, or even suffered, the names of the Protestant Ministers and an account of their churches and institutions to have been excluded from a Royal Almanack, published at such a critical juncture; while the admission of them could not possibly injure the Catho |