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greatest error of all about the Lamb exists also in the Manuscript. Yet notwithstanding all this evidence brought before their eyes, they not only circulate the New Testament, but print the Old Testament also in the same way, translated by the same person. It is true something must be done to save appearances. So they do really correct that one glaring corruption about the Lamb by printing another leaf in its stead. But all the other faults without end or number, remain as before. But what, say they, do not we give the antidote with the poison? Have we not printed the errata? We do not know what kind of a list of errors they have printed, but it is the opinion of our author, that an appendix one third of the size of the original volume would not contain the errors, to do justice to the subject. And do they flatter themselves that such an appendix as this will ever be read or even consulted by common readers? It is impossible they should have thought so; nor is that the object they aimed at; they had something else in view when they passed these resolutions which was not meant to be exposed to the eye of the common reader; and though we cannot pretend to explain the mystery, we shall presently venture a conjecture.


Again, what is the meaning of the fourth resolution? Is the Turkish language the only one under heaven, whose genius will not admit of a correct and literal translation, such as we have every other? Or is the old leaven working still? Must the mohamedans be flattered in their prejudices at all events? Well, if it is to be so, we are sure that if our biblemen do not convert the whole world, it will not be for want of condescension. They and their missionaries become all to all indeed, when such measures as these are adopted.

What then is the reason that the Committee still adhere to the old corrupted version; instead of reforming it according to the plan suggested? Can they have any interest in circulating false translations? We are now entering into the regions of conjecture, and cannot of course vouch for any which we may venture: but thoughts will occur. Much unholy matter is mixed up in this affair. Dr. Pinkerton first discovered Ali Bey's faithless version, and recommended it to the society, indeed a most valuable treasure in every point of view.” 12. The

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same sat in judgment over Ebenezer's criticisms. If he allowed the latter to be good, did he not at once condemn himself and prove his own ignorance? Was this to be expected in a Bibleman? What then was to be done? Ebenezer had marshalled his arguments so well, that they could not easily be defeated. In order to avoid both the horns of this dilemma, they stuck to the version to please Pinkerton, and printed the errata to satisfy Ebenezer ; which in fact was condemning the former altogether, and disgusting the latter so that he forsook them.

Medium tenuere beati, did not succeed in this instance. Dr. Lee, oriental professor of Cambridge, is also implicated in this business, out of which he must get as well as he can. He probably was mediator between the two other contending Doctors, and perhaps suggested this admirable plan of accomodation, for he approved of it. But what had the Committee to do with either of them? Why not follow the straight path of duty which lay open before them, without respect of persons? Here again is another rub. They, it seems had had considerable trouble with this Turkish Bible before. They had first sent it to Berlin to be printed, and after wasting much time and money, of which somebody got the benefit, the person to whose care it was entrusted, died in the common course of nature, for he was an old man, and nothing more was heard of that. It was then sent to Paris, where in due course of time, with plenty of pecuniary assistance, the New Testament at least was finished. And to be told after all this expence and labour, that even this second effort was totally and radically bad, was too much for human nature to bear. They were tired of the business, and did not want to begin a third time: they did not like to own that all that waste of money had been made by them. So they resolved upon retaining the old edition still and making an appendix to save their credit, consoling themselves with the idea, that all first beginnings must necessarily be imperfect, it is no wonder if faults should exist in first translations. And this was thought a sufficient apology for palpable errors, and most foul corruptions!!

Want of room for the present prevents our pursuing further this Protestant business; we will however resume the subject in our next number.

To the Editor of the Catholic Miscellany.

SIR, A paragraph appeared in the Leeds Mercury a short time ago which excited a considerable sensation in this town and neighbourhood, prejudicial to the Catholic cause, and which was hailed as a triumph gained over Catholicity: (a Copy of it I give you at foot). If you, or any of your numerous and intelligent readers are acquainted with the particulars of this case, you would greatly oblige me and many others who are in the habit of perusing your Journal, if you would insert them in your excellent Miscellany. Should you be able to give a more favourable account of this "Conversion of a village," I would insert it in the Paper in which the Paragraph was printed.

Leeds, 9, April.

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I am, Sir, your obedient Servant,


(Copy from the Leeds Mercury.) "CONVERSION OF A VILLAGE.-A village called Mulhausen, in the "Grand Duchy of Baden, consisting of about 60 families, or 300 souls, was, at the commencement of the present year, entirely Catholic. At "the present moment, 48 of these families, or four-fifths of the popula❝tion are Protestants, and the greater part of the remaining fifth are expected to join their former co-worshippers. The following is the "manner in which this surprising change has been effected. The Cure “of the village was a man of remarkable good sense, and great assiduity "in his pastoral duties, esteemed for his christian virtues, and admired "for his learning and moderation. In his sermons to his flock he endea"voured more to impress on their minds the general truths of the christian system, than the particular dogmas of the Catholic Church. Above "all he inculcated the uselessness of observing external rites and ceremonies, to the exclusion or neglect of internal piety, charity, justice; "and all the moral and social duties were more frequently on his lips "than the virtues of masses, the power of relics, or the pains of purgatory. This conduct did not suit the Vicar-General of the Diocese. "The Cure was summoned into his presence, reproached for his laxness " and moderation, and desired henceforth to evince more Catholic zeal, "or to leave his cure. The good man returned to his village undismayed by the menaces of his ecclesiastical superior. He called his flock together, with the Seigneur of the village at their head, and having reca"pitulated both the doctrines which he had preached, and those which “the Vicar-General required him to adopt, he assured them that his "conscience would not allow him to change his system, but that he "would continue to be their pastor as heretofore, if they followed him in "the old course and protested against the superstitious bigotry which was attempted to be enforced. The Seigneur, and upwards of 40 fami

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"lies immediately joined him, and for ever separated themselves from the Catholic Communion. A petition was sent to the government to << appoint another for those who continued Catholics; but it is now sup"posed that the expence may be spared, as they are rapidly uniting "themselves to the congregation of their old Pastor. If the Inquisition "had existed at Baden, this Curate and his flock would have made a very pretty Auto-da-fe!"


In answer to our correspondent, we can safely vouch that the foregoing is one of those exaggerated, anti-popery, humbug John Bull stories with which the "enlightened" public journals daily teem, and which are all believed by that most credulous of all beings, an English Protestant. The facts of the present case are as follow:

In Germany there is a sect denominated the Quietists, which has been divided and subdivided into many branches within these few years; there are the Pietists, the Separatists, the Sect of Hornthal, and many others; all filiations of the Quietists and all equally unknown in this country.

A Mr. Louis Hennhoefer, a man of a visionary turn of mind and of moderate intellects, was appointed rector to the parish of Mulhausen near, Pforyheim; there were in this parish two persons, a Joiner and a Taylor, both enthusiastically attached to the mysteries of Quietism. With these men he became connected, and spent his time in listening to their ravings and in reading mystic works; he could talk of nothing but interior illuminations and the visible effects of grace, and became such a proficient that he discanted upon these things for hours together; rejecting all exterior worship, he held assemblies, in which he bewildered the simple and credulous people by a farrago of mysterious jargon. The police became acquainted with these meetings, and the Grand Vicar of Bruchsal summoned the rector at different times before him, and occasionally gave him charitable advice or severe admonitions. It was at last thought necessary to remove him from his parish, and in consequence of a declaration written by him on the 22nd July, 1822, in which he openly professed principles incompatible with the Catholic doctrine and with his priestly character, he was suspended on the 26th of October in the same year by the Grand Vicar, and requested to retire to Fribourg in the Brisgan, or to Bruchsal, where he might consult different prefessors,

and remove the false impressions he had created. The Minister of the Grand Dukeof Baden, although a zealous protestant, approved of this proceeding and commended the Grand Vicar's conduct. Hennhoefer at first appeared overwhelmed by this blow he published on the 31st October, a letter in several of the public journals, in which he feigned a grief at being excluded from a Church in which he had been reared; he accepted the proposition of receiving instruction, and consented to go to Fribourg, and asked pardon of the Grand Vicar if he had offended him. But all these assurances were illusory as many others he had before made; he continued to hold his assemblies which he called edifying hours, he made some proselytes, among whom was Madame de Gimmingen, the wife of the lord of the place. This lady engaged her husband to protect the suspended rector against the Grand Vicar and against the government of Baden. At length in January, 1823, Mr. Hennhoefer declared himself a Protestant, and led over twenty families to his own bewildered Quietistic and Pietistic notions. (O what an accession of strength to the Protestant cause!) Since this he has published a violent writing under the title of "A Profession of Faith," in which he seems to reject all revelation, and in fact this Profession of Faith is rather a rejection of all belief.

He nevertheless remained at Mulhausen, and supported by his friends, claimed a right to the Church in common with the Catholics, a share in its revenues, and a moiety of the schoolmaster's salary; the affair was carried before the Government of Baden; we have not yet heard of the result. But we know that he was considered a dangerous visionary, neither a Calvinist nor a Lutheran, but one who aimed at becoming the chief of a sect, which was already looked upon with very suspicious eyes by the Protestant Government of the country. We may probably have some further interesting particulars of this Protestantly converted Village to communicate in a future number. EDIT.

See this Month's Intelligence "Frankfort."


SIR,-In your last number you favoured your readers with a character of the deceased Cardinal Consalvi from the pen of Don Luigi Petit

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