her paradise. Rings and other jewellery are taken to be blessed; scapularies and medals are worn; houses are exorcised, and sprinkled with holy water; people run from pilgrimage to pilgrimage; make offerings, observe novenas; and mechanically recite, in the way of vain repetition, the prayers of a rosary.

"Here is an example of these acts of gross superstition, taken from among a thousand others of a similar kind:

"According to the legend, one day, at the very instant when St. George was passing under a certain tree at Walcourt, the Virgin appeared to him in the foliage, and suffered herself to glide into his arms. Now, the whole population of the surrounding country are called together annually, on Trinity Sunday, to commemorate this fact. Thousands of devotees accept the invitation. A tree is planted for the festival, and on this tree is suspended a large doll, which they call the Virgin, and which is made to descend at pleasure by means of a rope and pulley. At the appointed moment, a knight, equipped as St. George, passes under the tree, and the great doll is precipitated into his arms. He carries it off in triumph, as St. George is said to have carried the Virgin. The crowd then fall upon the tree, pull it down, and divide it into pieces, and each individual takes away a fragment, which he devoutly places in his house as a means of averting evils, and attracting blessings.

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Romish processions, of which a very inexact idea is often formed in Protestant countries, have the profane character of a comedy. The most solemn are conducted thus:-The procession opens with children furnished with wax tapers extinguished; then come young girls, in robes and white veils, carrying images, or large dolls, which represent a woman with an infant in her arms: this is Mary and the infant Jesus. The priests, in sacerdotal robes, follow, with a composed air and unbending look; they are attended by choristers, and on either side walk a file of persons of all ages, candle in hand. A disorderly crowd, confusa turba, making

a great noise, attends the procession throughout its progress. A confused medley of sounds is made by their feet and voices; some burst into shouts of laughter, others play the buffoon. Now you hear the profane airs of noisy musicians, who form part of the procession, and then, chants of a solemn and lugubrious character, more or less badly executed. At certain distances, the procession halts before an altar, erected in the street; this is to bless the locality; the host is elevated, and all are silent, the majority inclining their heads. The sacrament is then returned to its place, the procession again moves forward, and the scene recommences, to terminate by a night of libations, games, and dances. A Protestant, when witnessing these scenes, can scarcely view them in any other light than as a street comedy.

"The mass, which the Roman Catholic regards as the most august of the ceremonies of his worshipthe mass, in which the priest has the hardihood to pretend that he makes Jesus Christ descend in his proper person, to be offered as an expiatory sacrifice, is degraded by the uses to which it is applied. It is celebrated sometimes to obtain a good billet in the conscription, at others, to cure or preserve a horse, a cow, or a pig. There is annually celebrated at Anderlecht, a village near Brussels, a solemn mass for the benefit of sick and infirm horses. These animals assist at the ceremony, and surround the church while the priest offers the sacrifice. Rome, then, has the same sacrifice to save both man and beast! Is it possible for religion to be more degraded?"

Where superstition is thus prevalent, the reader will not be astonished to hear, that those who embrace a purer form of Christianity encounter much opposition. The report makes several references to the

PERSECUTION OF CONVERTS TO THE PROTESTANT FAITH.

"We ask nothing of our adversaries," says the Report, "but the rights guaranteed to us by the Constitution; but the Romish clergy use

their utmost exertions to deprive us of the enjoyment of those rights; for they cherish their old antipathy to liberty of conscience. Thus, they require the principals of establishments, and the foremen of workshops, under their influence, to discharge those workmen who may desire to walk according to the Gospel; and place under an interdict, as far as they can, whoever has the temerity to prefer the service of God to that of Rome." This statement is confirmed by extracts from the journals of the evangelists:

"One is menaced by his parents with the loss of his inheritance; another is assailed by the intreaties or threats of a wife; a third is exposed to the loss of his livelihood. But in reply to these attacks, it is not uncommon to hear these brief but weighty words, 'The salvation of my soul before all else.""

Nov. 30, 1846. I passed some very edifying moments on Sunday last, with a young brother, who, for some time past, has been touched and enlightened by the grace of God. Informing me of the trials which he had to endure from his family, I learned that they were continually burning his Bibles or religious tracts, that they wished to deprive him of everything but a prayer-book bearing the approbation of the Romish clergy, and that his mother had threatened to drive him from her house, as she no longer wished to look on a child who had abandoned the religion of his fathers."

"A young man has been discharged by two successive employers, farmers, for no other reason than because he attends the chapel."

SPREAD OF THE GOSPEL IN
BELGIUM.

Limited as is the progress of vital religion in this land, yet when compared with the state of things a few years back, it furnishes abundant cause for thankfulness.

"It is especially out of town," says one evangelist, "that the Gospel is making progress; I venture to say, that from Liege to Verviers, following the line of railway-that is to say, about the distance of six leagues-there

would not, perhaps, be found a village in which there are not disciples of the Gospel. If you could send me three pastors, I could easily station them, and all would find more work than they could do. It is truly a magnificent field; it gives me great joy, but, alas! the labourers are few."

The report also contains the following encouraging statements:—

"M. H. Auquier, student of the Evangelical Seminary of Geneva, entered into the service of our Society about six months ago. He is the first Christian of Belgian extraction who, since the age of the Reformation, has devoted himself to the work of the evangelical ministry. God grant that, in this respect, he may open a new era! Already six young men, three of whom have been converted at our own stations, are preparing to announce to their fellow-countrymen the mercy of God in Christ, and there are several others who are desirous of pursuing the same course; but they wait for some generous souls to furnish them with the requisite means for realizing their desire."

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Notwithstanding the many difficulties, and in spite of all the opposition which we have had to encounter, the conquests of the Gospel in this country are wonderful; we say it to the glory of God only, who, after having furnished his feeble servants with all the means of planting and watering, has been pleased to give the increase. Doubtless, eleven pastors and evangelists placed at the head of as many churches or stations; ten or twelve schools, three colporteurs, and a depôt of religious books and tracts, do not constitute a work of very imposing appearance; but, God be praised, they constitute a solid work. In all our stations there are good nuclei of sincere Christians, whose numbers are constantly increasing. All the friends who have visited and attentively examined the flocks formed by the preaching of the Gos pel in our station, have remarked that a sincere return to God, a piety resulting from conviction, and the fruits of a real and living faith, characterise the religious movement of this country."

I HESITATE not to say that William Hoffman, who will be the subject of this article, deserves, in several respects to be placed by the side of Franke. He, too, was a pious, active, devoted man. He exerted, like Franke, an important influence upon the revival of religion in his country, and the establishments which he founded are worthy to rank among the most excellent works prompted by the spirit of the Gospel.

When a pious stranger enters Germany, he does not fail to go to the church of Kornthal, and converse with the Christians who are there assembled.

There he finds men of simple manners, upright in their intercourse, pure in conduct, attached cordially to the fundamental doctrines of the Bible, and good citizens, as well as good servants of Christ. This stranger admires the effect of religious faith upon society and upon individuals; he is astonished and pleased to see how many charitable institutions have been founded at Kornthal; he asks who is, under God, the author SEPTEMBER-1847.

of such blessings, and every one repeats to him the venerated name of William Hoffman. And now, the bereaved inhabitants conduct the stranger to his grave, and, weeping, tell all that this good man has done for them.

I am happy to introduce to your numerous readers such a model of Christian fidelity and charity. I feel only one regret: that of being obliged to abridge so instructive a biography.

Theophilus William Hoffman was born at Ostelsheim, near Calw, in the kingdom of Wurtemberg, December 19, 1771, of a very honourable family. One of his ancestors, George Hoffman, was condemned to death, two centuries ago, at the instigation of the Jesuits. He was a pious minister of the Gospel, who, being settled in Austrian Silesia, resolutely refused to obey the anti-evangelical injunctions of the government, and kept his faith in spite of the threats of the disciples of Ignatius Loyola. He fell a martyr to the truth. His widow fled to the Protestant country of Wurtem

2 B

berg with a son, who became afterwards secretary of the High Consistory. He had numerous descendants, who occupied distinguished places in Church and State. Several members of the Hoffman family were mayors of Stuttgardt, professors in the University, councillors of the Consistory, members of the Privy Council, and Ministers of State.

The father of him of whom we speak was only a country pastor: an upright man, of good reputation, professing orthodox principles-in the sense given to this term in Germany in the middle of the last century. He gave his son a good, though rigid and austere education. It was the custom then to educate young men with much sternness. Their natural inclinations were repressed. No free intercourse, no confiding attachment between the father and his children, but the authoritative tone and imperious look of the pedagogue. William Hoffman

related sometimes to his friends the rigid servitude in which his youth was passed. Such an education had, indeed, many inconveniences, but it served also to form strong characters, and the regular habits thus acquired were useful in his whole course of life.

Young Hoffman did not devote himself to the pastoral career. The spirit of the times deterred him from theological studies, and he had too little positive faith to become a minister of the Gospel. He directed his attention to civil employments, and entered as clerk in the office of the Register of Calw: an apprenticeship necessary for him to obtain in his turn a situation in the government. Here, too, Hoffman had a severe master, who exacted the most scrupulous accuracy in the performance of his duties.

Hoffman had some books from his father's library, and attended regularly his preaching. Yet he profited but little, either because of the infidelity prevalent in Germany, or owing to his being absorbed in civil pursuits. The God of the Gospel was to his heart an unknown God. The following is a striking proof. He owed money which he was unable to pay. One day, oppressed with the

feeling of his poverty, he fell upon his knees, and uttered this singular prayer: "O God-if thou art indeed a living God-deign to pay my debts !" But immediately he was displeased at himself for what he had done. He reflected that if God should pay his debts as he had asked, he would be obliged to change his manner of life, and his unbelieving heart still preferred poverty to the work of conversion. Yet his prayer was not in vain. An hour after he had pronounced it, he received a letter from one of his relatives, asking him if he needed anything. The young man, surprised at the inquiry, replied at first in the negative. But the bearer of the letter insisted on having a written answer. Then the young man dared not persist in his falsehood. He confessed his pecuniary embarrassment, and his debts were all paid.

How admirable are the ways of the Lord! A sceptic on reading this fact will say that here is nothing but a casual coincidence, and that if Hoffman had not uttered his prayer, the letter of his relative would nevertheless have been sent to him. But without trying to fathom mysteries hidden from the human mind, the Christian knows by the Holy Scriptures that there is a particular Providence, as well as a general Providence. He knows that chance is a word without meaning. He knows that the hairs of our head are all numbered; that nothing, absolutely nothing, happens without the will of the Most High; and regarding the manner in which the prayer of Hoffman was answered, he says confidently, "the finger of God is here!" Call this superstition or credulity if you will; we answer, for our part, that it is simply the exercise and application of faith.

Young Hoffman did not suffer himself to be led astray by frivolous sophisms. He felt from this moment that there was a living God, a merciful God, and that his whole being ought to be consecrated to Him. But he had terrible conflicts to endure. Light and darkness, faith and infidelity, the desire of obeying the Lord and his worldly passions, long disputed the empire of his soul.

The

great adversary laid stumbling blocks in his way. Hoffman felt his rude assaults; he prayed, wept, sometimes faltered in his course. Still the

work of the Spirit triumphed in him. He read the writings of pious men, had intercourse with faithful pastors, sought sincerely for the truth, and at last the joy of conversion overwhelmed his soul. The impression was so strong, the change so complete, that for a whole year he was unable to fulfil the ordinary duties of his office. He felt continually the need of giving thanks for the compassion of the Lord, and of telling how happy is a life devoted to Jesus Christ. The flood of divine grace flowed then in a more regular course. Hoffman resumed his usual duties with as much regularity as before.

Among the pastors who were influential in moulding his religious sentiments, I would mention the Rev. Mr. Machtholf, whom he called his spiritual father. Machtholf was truly a pious and amiable man. Wholly devoted to the duties of his sacred office, he not merely taught the will of God; he practised it himself with rare fidelity. An anecdote will show how he forgave injuries, and rendered good for evil. He found once upon his door-sill a defamatory letter written against him by one of his parishioners. Upon reading it, he made a serious examination of himself before the Lord. The next Sunday, after finishing his sermon, he spoke in these terms: " My dear friends, I have found at my door a letter written apparently by one of my parishioners, for no one else could have known so well my faults. He has shown me the roots of much evil in my heart. Though, by the grace of God, I am not wholly such as he represents, I confess that these roots are there, and that I have been warned not to let them grow. So, I desire to do some good to my friendly monitor, and I beg him to come to my house." No one came, as you may think. For three succesive Sundays the pastor renewed his invitation with no better result. The fourth Sunday, he said,

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My unknown friend having refused to make himself known, the only way left me to testify my gratitude, is to

dispense all my parishioners, for the next year, from paying tithes; as my monitor is among the number, he will certainly share in this benefit." Yet Machtholf was poor, and the tithes formed the best part of his income. What an example of charity and generosity! Hoffman often related this incident with tears, and said that it had produced more effect than the most eloquent sermons. Ministers of Jesus Christ, live the Gospel, and souls will be converted,

His

He

William Hoffman was called to Leonberg to occupy a government office. Though he was only second in rank, he was really the governor and soul of the whole district. employers gave him their entire confidence. The citizens of every class, knowing his wisdom and integrity, came to ask advice about their spiritual as well as temporal concerns. Hoffman entered into all their wants, listened patiently to their statements, and did not fail to offer them good counsel. His government was truly patriarchal. He acted like a father more than like a magistrate, and showed his friends how trifling were visible compared with invisible things. All loved and respected him. called young men around him, and, by excellent instruction, he taught them to unite the life of a Christian with their duties to society. On Sundays, scores, sometimes even hundreds of persons came from distant places to his house, to be strengthened in faith and charity. Hoffman laid there the foundation of those civil-religious communities which he was afterwards to establish in Wurtemberg. A great revival was the reward of his efforts. Ecclesiastics and laymen showed great zeal to study the Scriptures. In all the surrounding villages, thousands of the inhabitants were animated by a spirit of inquiry, and began to establish religious meetings.

Meanwhile Hoffman became confirmed in the knowledge of the truth. He read diligently, besides the Bible, the writings of Luther, Boehm, Arnold, Zinzendorf, and other celebrated theologians. He held correspondence with pious pastors and laymen throughout Germany, disre