year. In 1813, it distributed 1299 Bibles; in 1814, 2583 Bibles; in 1815, 5055 Bibles, and 3796 Testaments; in 1816, 7920 Bibles, and 9383 Testaments. On the 18th of June, 1817, the 11th edition of the German Bible, in 8vo. issued from the press; and on the 18th of July, not one copy was left. On the 19th of August, the 12th edition appeared, and was disposed of in eleven days. In the same year (1804) the British and Foreign Bible Society addressed letters of inquiry to Berlin. Early in 1806, a Bible Society was formed there, under the patronage of noblemen and other gentlemen of distinction, and received the approbation of the king. In 1814, it was united with the great Prussian Bible Society organized by Mr. Pinkerton, which embraced the whole kingdom. Time would fail me to speak of all the Bible Societies which were formed, in rapid succession, from the year 1812 and downward, by the pious efforts of Mr. Pinkerton and Mr. Steinkopff, both agents of the British and Foreign Bible Society. Before the close of 1814 were organized the Prussian Bible Society, already mentioned, the Würtemberg Bible Society, the Hanoverian Bible Society, the Dresden Bible Society, the Bible Societies of Cleves, Osnabrük, Kængsfeldt, Nassau - Homburg, Frankfort, New Wied and WiedRunsel. There was also a Bible Society formed as early as 1806 by some pious Roman Catholics in Ratisbon, [Bavaria.] Thus the spiritual restoration of Germany commenced; and the first means which God chose to employ was HIS OWN WORD. The dissemination of the word of God was soon followed by the calamities of war, which had the effect to lead many minds to se. rious reflection. It was doubtless during those seasons of public distress, when neither property nor life was in any way secure, when a thousand worldly hopes and prospects were blasted, when sword and fire pervaded the land, that many a careless sinner first thought on God, eternity, and himself. The evident display of the presence and power of God in the great events of 1814-15, when the mightiest empire on the continent was crushed, produced a surprising effect, and spread an awe, a solemnity, and a joy over delivered Germany, such as she had never before experienced. Many individuals, in all classes of society, date from that period their first religious impressions, and their hope in Christ. During the march of the allied armies to France, there were very favourable appearances among the soldiers, particularly those of Prussia and Saxony. Many of them were found carrying their New Testaments or Bibles, and their prayer books, and hymn books with them in their knapsacks. They met together, without distinction of rank, for religious conversation, prayer, and singing, whenever they had an opportunity. This was the more surprising, since the Prussian armies had been as much distinguished for impiety, as for shrewdness and bravery, ever since the time of Frederic II. The religious excitement, for which the minds of people had been gradually prepared by the circulation of the Bible, and the reports, appeals, and addresses of the various Bible Societies, now spread rapidly over Germany. In the kingdom of Würtemberg, where Storr, Flatt, and Süsskind resided and laboured, it kindled up on every side. From a want, however, of experienced men to direct it, the cause was exceedingly injured by the super stitions and visionary views and hopes in which many good people, especially young Christians, indulged. The Würtembergians seem universally prone to fanciful notions. They are the boldest Millenarians probably on the globe. In the year 1801, a considerable number of pious people emigrated from Würtemberg to Palestine, expecting, like some of the Jews, the Lord's visible appearance there. They were influenced to do so by a book, published the year before by a very pious minister and useful man, whose labours had been greatly blessed, but who was unfortunately addicted to such speculations. In 1817, if I remember right, a still larger number of people set out from the same country, with a view to reside on Mount Caucasus until the Lord's appearing. On account of some persecutions which they experienced, they thought they were the woman spoken of in Revelations xii. 1, being clothed with the sun, and the moon under her feet; and they considered this journey to Caucasus as the removal of that woman into the wilderness, to be nourished there a time, times, and a half time. Many of them have since been miserably destroyed, or carried away captive by the Tshirkassians and sold into Persia, of whom a few have been removed by the Russian government. The rest may, in the providence of God, become missionaries among the Tshirkassians and Persians: a purpose for which, I doubt not, they would be willing to be sold. Another interesting period was the great jubilee of the Reformation, celebrated in Germany, and in other parts of Protestant Europe. It was on this occasion that the pious and fearless Harms, pastor at Kiel, published a new edition of the celebrated Theses of Luther, with appropriate re. marks. This was truly a seasonable effort. The attempt of some to bring it into contempt was vain ; the time had gone by when such a thing could be done. Men of weight and influence awoke to the subject, so as to alarm the most sanguine Rationalists. From that time, until 1824, Protestant Europe enjoyed more revivals than it ever did before. The stillness with which they proceeded, and the neglect with which they were regarded by the editors of public papers, made it impossible to get any definite information respecting them. The most that is known was obtained by private correspondence, or from travelling Christians, or in some other private way. About this time there was a powerful commotion in the Roman Catholic parts of Bavaria. Several Roman Catholic clergyman were converted, and proclaimed the Gospel with a purity and boldness which alarmed the higher ecclesiastical authorities of the Roman Catholic church, and roused up a persecution against them. Several of these preachers were put into prison. Some of them, when released, left their country, drawing after them great numbers, and afterwards became Protestant preachers in Prussia and Würtemburg. In the German parts of Switzerland, similar events took place, though at a later period. A Roman Catholic preacher and pastor of a church, Mr. Henhoefer, (to relate but one instance,) was ejected from office by his bishop, on account of his alleged Lutheran preaching. He joined publicly the Protestant Church, and printed an apology, written with much ability and good feeling, in which he stated the reasons of his change to the people of his late charge. Another Roman Catholic priest was now sent to supply his place among them. With him they were soon disgusted, and voted that he be requested to leave them. And since their beloved pastor was not to be obtained, they voted that a call should be given to another pious Protestant minister, and that they would, as a body, connect them selves with the Protestant church. Several instances of this kind might be adduced, but time will not permit. I cannot dismiss this part of the subject without remarking that these revivals, in most cases, laboured under serious difficulties. They were generally conducted by men who had just been awakened themselves, and who, of course, were nearly destitute of experience. Extravagances, therefore, might be expected. Religion was so much unknown, and so new to those who experienced it, that they felt themselves transported, at once, into the Millennium. The difference between their feelings, after indulging a hope, and those which they had before, and which they saw that the world around them still had, was so very great, that their expectations, as to what was yet to come, often rose extravagantly high. The growing opposition and persecution which they, in many instances, experienced, and the universal contempt which they had to bear, led numbers not only to pray for the immediate coming of the kingdom of God, but to hope and look for it, with more impatience than they ought to have done. to say. Reason, that is, their reason, is the test of religious truth. They professedly give up the hope of proving their tenets from the Scriptures. On comparing what Germany was fifteen years ago, with what it is now, there is much reason for gratitude and hope. It is like the day-break just before the rising sun. But the sun is not yet risen. Some Christians are to be found in almost every Protestant city or place, but generally they are few. The church has many and powerful enemies, and their activity and success would be alarming, were they not manifestly on the decline. I may be permitted to mention the name of Dr. Dinter, formerly president of a seminary for the education of school-teachers at Dresden, and now a member of the consistory of Prussia, and also of that body which superintends and guides all the schools of that kingdom. This man is a thorough, shrewd, and active Rationalist. He is wholly devoted to the superintendence of schools, and to the publication of books to assist the school-teachers in their duties. In 1825, he published an edition of the New Testament, with notes and hints for school-teachers; and he is now printing the Old Testament, which was completed last year as far as Job. This Bible is intended for school-teachers, not, as he expressly says, for schools. His notes and hints are calculated, in the best possible manner, to make the school-teachers and their children Rationalists and unbelievers before they are aware of it. There is not a doctrine of revelation but what is expressed in form, admitted and defended in appearance, and denied and ridiculed by inference, or perhaps in some other place, in plain words. And yet, on account of the ability with which the work is composed, and the exertions But I hasten to my third topic, on which I have but a few words As to theological controversies in Germany, they are manifestly drawing near their close. The catastrophe will and must be, that the Rationalists give up the Bible, deny its inspiration, and virtually call Christ a deceiver. office, my house, and my life prove my piety." This man is a fearful enemy of the church. There is one more alarming circumstance, which I cannot omit. Revivals of religion have comparatively ceased in Germany. Light is therefore spreading but slowly, and not as could be wished, or as was expected a few years ago. There is more prayer needed among Christians, more faith, more humility, and more separation from the world. Germany needs one shock more in order to be recover which he makes, thirty thousand copies have been scattered rapidly over Germany, and are now in the hands of about as many schoolteachers, exerting their poisonous influence over as many schools. Dinter is remarkable for his activity and disinterestedness, which renders his influence more powerful. He lives unmarried, in order to give himself wholly to his work. Poor himself, he educates in his house, at his own expense, a number of indigent boys, with whom he reads the Latin and Greek classics. Besides his many and pres-ed, and it will very likely receive sing duties, he knits stockings for himself and other poor people; for he cannot be a moment without doing something. From the income of his publications, he devotes yearly, about four hundred and twenty-six dollars to the education of poor children, and to other benevolent purposes. Hence, if his piety is called in question, he proudly answers, "Let my The it within a few years. The church there is not to be overcome. prayers of pious generations past will yet be heard, and will prevail. And the work which God began some twenty years ago, and has carried on till now in spite of all opposition, he will doubtless complete, to the joy of his people, and to his own glory. (To be continued.) ON THE REVIVAL OF PERSONAL PIETY, IN CONNEXION WITH THE GENERAL INCREASE OF RELIGION. We have now brought to a close the annual religious festival. On a review of the two preceding months, we are constrained to lift up our hearts in gratitude to the Author of all good, for having permitted us once more to associate on behalf of his sacred cause. Most refreshing is it to see that the truth is advocated by commanding talent, and supported by a simultaneous and vigorous exertion; to see that the spirit of enterprize is not monopolized by the world, but is transfusing itself, as is most meet, into religious operations; and that brethren of all denominations, of every grade, and almost of every clime, are co-operating for the diffusion of the truth. Such scenes as these inspire us with re newed ardour; we feel as Paul felt when he met the brethren at Appii-forum; "we thank God and take courage." Much, however, as we love to linger upon such scenes, it must be remembered that all is not done when the season of excitement is over, and that an excitement in religion is not a revival of religion; it may, indeed, under proper regulation, and with the blessing of the Most High, lead to a revival, but a revival does not necessarily follow. We are no enemies to excitement, for we think that there is no part of our nature but what was designed by its great Former, to be employed in his service, and that it is only when the feeling, as well as the intel lect, however strong the one, and clear the other, are brought into lively operation, that any marked advance is made in the glorious cause. There is no slight danger, however, of substituting mere animal feeling for the revival of ardent religious feeling, of mistaking the hectic flush for the natural glow of health; hence not only may individuals be deceived, as to their eternal welfare, but the cause at large sustain an injury; for the excitement which is not grounded on principle, is as the morning cloud and early dew, only impelling to activity so long as the appeal is addressed to the eye or to the ear; let that appeal cease, and no additional stimulus applied, and then what will be the result? All that joyous animation which was manifested, all that unwonted ardour that was ready to burst forth into operation, will sink down into a tame verbal acknowledgment of the importance of the cause, and, perhaps, "by and bye, they are offended." A revival of religion is an excitement grounded upon know ledge; it is a fervour of soul originating in more clear and expansive views of truth; it is the wellproportioned union of light and heat; "did not our hearts burn within us, while he talked with us by the way, and while he opened to us the Scriptures." To know what a revival of religion is, it is only necessary to inquire what religion is. Religion is that which appeals to the whole man; to the mind it makes known the truth in all its importance, and having illumined it, a firm basis is laid for influencing the affections and the conduct; if there be fervour without knowledge, it is misnamed religion; it may be enthusiasm; it may be bigotry; it may be pride; or rather, it is a a combination of all these, but it is not religion. If religion presupposes the existence of light as well as heat, a revival of religion must presuppose the same; it must presuppose the existence of both in a revived degree. Yes; there must be a more vivid and expansive view of the grandeur of truth, before there is a more excited feeling towards it; the pearl of great price must be viewed in all its incomparable value; in its perfect adaptation to ourselves and others; in short, as that which alone can enrich, before we shall make any, and every sacrifice on its behalf; he who views the truth in all its surpassing vastness, will be the man whose zeal burns brightly, even when no outward cause of excitement is near, save that which arises from the misery of man, and the adaptation of the Gospel to remove that misery. These remarks on the revival of religion, are designed to introduce another topic immediately connected with it, and to which we beg the serious attention of our reader :-The extension of the work of God WITHOUT us, intimately connected with its revival WITHIN us. This topic we shall endeavour to illustrate, by showing what is necessary to the extension of the work of God, either at home or abroad, and that what is necessary to that extension, is also necessary, as an evidence, to the revival of religion; for instance, is faith necessary to the extension of the work of God, a revival of religion supposes strong and unconquerable faith. "Without faith it is impossible to please God," in any exertion for ourselves and others; "without faith," the most splendid sacrifices, the most arduous labours, are an abomination to the Lord. The necessity of faith is, we presume, at once admitted; indeed there are some departments of Christian exertion, in which, were |