from being listened to, were followed by still more severe measures. As an example to others, one of the most distinguished remonstrants was deprived of his office as a minister of religion. But in 1740, Frederick the Great ascended the throne, and being no friend to the measures of his royal father, and caring nothing either about religion or religious ceremonies, he ordered that everything in the church should be placed on its old footing, and that the clergy should be left at liberty to conduct the public worship and administer the ordinances according to the dictates of their own conscience. During his long reign, both the Lutheran and Reformed churches enjoyed the most complete toleration, and at his death both churches had unfortunately fallen into a state of such religious apathy, that they had become perfectly indifferent to all religious forms; and clergy and people, with few exceptions, had departed so far from the doctrines of the Reformers, that their confessions of faith and liturgies had become a dead letter. No respect was paid either to the institutions of Calvin, of Luther, or of Christ. Every clergyman conducted the public worship of God, and administered the ordinances, in the manner that appeared right in his own eyes. Frederick William II., and still more the present monarch, considered it necessary to put an end to this state of things. Circumstances seemed favourable for carrying into execution the long cherished idea of uniting the two churches. For this purpose such a liturgy was required as would in some measure meet the views of both parties, and at the same time not give mortal offence to the neologian party, who were by far the most numerous. After the peace of 1815, the work was undertaken in earnest, but by whom is not generally known; and in 1822 the new liturgy appeared in the name of the king, as at once the monarch and the supreme bishop of the church in the kingdom of Prussia. By order of his majesty, in this double character, it was introduced first into the cathedral or court church, not, it is believed, with the general consent of the court chaplains, who all belonged to the Reformed religion. The next step was an order to introduce it into the army, without even asking the opinion of the army chaplains. The duty of soldiers, you know, is implicit obedience. The third step was to send copies to all the consistories in the name of the king, and to the ministry for ecclesiastical affairs, in order that it might be communicated to the superintendents, that they might submit it to the notice of their clergy. It was at the same time stated, that it was his majesty's wish that it should be generally received by all congregations in Prussia, and to each congregation that adopted it was promised a copy gratis, handsomely bound. The number who adopted it unconditionally, however, was not great; but those superin tendents who had distinguished themselves by their activity in getting it introduced into the churches under their care, were rewarded with the order of the Red Eagle, and the consistories were required to send in to government a list of those who had complied with the wish of the monarch. These measures called forth many pamphlets both for and against the new liturgy. It was examined and re-examined, its faults pointed out, and shown to be both great and many. And in truth it was a very crude and watery composition, a compilation from the English and Swedish liturgies, without the pith of either, and so worded, that it was impossible to say whether it was Lutheran or Reformed. What was peculiar to Luther was entirely omitted, especially in the communion and baptismal services; and at the same time additions were made to the Reformed worship by the introduction of an altar, with candles and crucifix, and an altar service. In the year 1827 a new, and in many respects a much improved, edition made its appearance, and several appendices have appeared since, intended to adapt it to the different parts of the empire. Thus they have one for Pomerania, and another for Westphalia and the Rhine provinces. Much is still left to the option of the officiating clergyman. The altar service may occupy three-quarters of an hour, or it may be so shortened as not to occupy more than ten minutes; so that, as the matter now stands, there is after all nothing like uniformity in the public worship of God. Still it was left to the free-will of the clergy to adopt it or not; and not a few did adopt it, as now amended, in order not to expose themselves to the risk of falling under the displeasure of the king, and being by him passed by in the disposal of his good things. In the mean time the people were strictly prohibited offering any objection to its introduction, provided their minister wished it introduced. By the year 1830 its adoption had become pretty general, and, so far, apparently with the approbation of the clergy at least. There were, however, a number who still retained their old liturgy, and whom no promises or cajoling could induce to follow the example of the many, or comply with the wish of the monarch. It was, therefore, now considered advisable to leave it no longer to their choice whether they should pray according to the wish of the king, or according to their own conscience. Accordingly an edict was issued, ordering the liturgy, as now amended, to be introduced into all the churches in the kingdom, the distinction between Lutheran and Reformed to cease for ever, and all to be amalgamated into one church under one supreme bishop, the king, with one liturgy and form of worship, and under one and the same name-" The Evangelical Church." This, you will say, was an assumption of power with a witness; but it was only carrying that power with which the church herself had invested the king to its legitimate length. The Lutheran churches had, from the time of the Reformation, acknowledged the sovereign princes of the countries where they were established as their head; and although they would not allow him to be supreme bishop in sacris, they yielded to him the power of exercising the office of supreme bishop circa sacra; a distinction I do not well understand, and which the princes, if they did understand it, have not always observed or acted on. They have always exercised unlimited control over the church established in their States. The Lutheran church has always been ruled through her consistories. The members of the consistories were appointed by the prince, received and executed his orders, and he alone had power to appoint and suspend the clergy. It is true that Luther and his coadjutors drew up the first liturgy for the church; but though this was made the groundwork of all others in the different Lutheran counfries, yet it was seldom adopted without alterations by any one State, and never in any of the States composing the Prussian monarchy; while almost every succeeding prince introduced some modification, or such were introduced by his orders, and with his approbation. Still the consent of the clergy was sought and obtained to whatever alterations were made, whereas the present liturgy is the work of the king alone; and this is one of the chief objections now urged against it. They say, for example, that the king has now assumed power as bishop in sacris, a power which only belongs to the church, and which she cannot delegate to another. This has, of course, led to much discussion; and while some give the monarch unlimited power as head of the church in his land, others maintain that this power is very limited, and some go the length of denying that he has any power to intermeddle in church matters at all. The chief objections, however, to the present liturgy are its omitting everything in the services for baptism and the Lord's supper which were peculiar to Lutheranism; its acknowledging the Reformed as a true church, and its being conformed to their prejudices, and drawn up and introduced by a prince who was not so much as a member of the established church, but who belonged to a community which no good Lutheran could ever acknowledge as a true church of Christ, Such are some of the objections of the strict Lutheran party in Silesia, who refuse to comply with the mandate of 1830, and so to conform to the new order of things. These were led on by Dr. Scheibel, professor of theology in the university of Breslaw, and one of the pastors of the Lutheran church in that town. He was immediately suspended from his office, and, after contending two whole years manfully for the rights of his church, was obliged to leave his country, and retire to the neighbourhood of Dresden. About 200 families in the town of Breslaw declared themselves for the old Lutheran doctrines, and petitioned the magistracy to be allowed to meet privately, and enjoy the ordinances administered in the manner to which they had been accustomed. Of this number was the worthy Professor Steffens, and another professor of the university, whose name I do not recollect. The magistrates applied to the consistory for their opinion. The con sistory absolutely refused the permission prayed for, on the ground that it would be to tolerate a schism in the church; and the ministry in Berlin, not only confirmed the decision of the consistory, but denounced the opposition to the new order of things as rebellious against the state. The Lutheran clergy were forbidden to administer the Lord's supper to the sick, or to baptize the children of those of their own party. The consequence was, that the number of dissentients daily increased, so that, by the end of the year 1830, about 2,300 had openly declared themselves opposed to the new church; and thousands, besides, were so in a more private manner. The Lutherans now refused to hold any communion with the new evangelical church, and as many as possibly could attended Divine worship in a village at the distance of seven miles from Breslaw, where the Lord's supper was administered to them according to the Lu theran ritual. But circumstances shortly occurred to prevent them repairing to this distant village, and they began to meet in their own houses to edify one another, and the heads of families, though laymen, to administer baptism and the Lord's supper. This enraged their enemies still more against them. The children were taken by force from the parents and carried to the church, and again baptized in due form by the State clergyman. All this only tended to call the attention of the people more and more to the subject in dispute, and led them to examine their principles. The Lutheran party did not neglect to inflame their minds by means of the press, and call upon them to contend earnestly for the faith delivered to them by Father Luther. New Lutheran congregations sprang up in almost every part of Silesia. Many who had united themselves to the new church fell away to the old light party. In some places, they still had an opportunity of attending where the ordinances were administered according to their views; but in many other places this was impossible, and the poor people were as sheep who had no shepherd, as they would on no account give countenance to the preachers who had adopted the new liturgy. In these circumstances, they formed themselves into small private conventicles, and administered the ordinances one to another. In some cases, as might have been expected, these poor people fell into errors. These, however, were mostly connected with the thousand years' reign of Christ upon earth; which opinion, deprived as they were of their teachers, they were in great danger of carrying to excess. In order, if possible, to gain over the separatists, many of the clergy went so far as to dispense the supper in the Lutheran manner, and to read prayers out of the old liturgies; but all would not do. They had united themselves to the Reformed church, adopted a new liturgy, and a new form of worship; and their accommodating spirit only exposed them to be the more despised by the opposite party. In 1833 things came to a crisis. The Lutherans were ordered to return to the bosom of the church. They were summoned to appear before the civil and the ecclesiastical courts, questioned and cross-questioned, cajoled and threatened; but all in vain. All conventicles were strictly forbidden. Those who attended them were fined; and, refusing to pay the fine, had their goods taken from them and sold by auction: some were cast into prison. The few clergy who still adhered to the faith of their fathers were deposed; and when opposition to their deposition was threatened, the military were called in, and the new liturgy introduced at the point of the bayonet. They were forbidden to send their children to school where a Lutheran was schoolmaster; nor were they allowed to instruct them at home, but ordered to send them to the State schools. This they refused to do, and were obliged to pay the fee whether their children went to school or not, and fined if they did not send them. I have before me a pamphlet of 72 pages, filled with cases of individuals who were fined, had their goods poinded, were cast into prison, their children taken by force to the church and baptized. In March, 1834, a royal edict was issued, strictly prohibiting any except the members of the family to be present when the Bible was read, or prayer and praise offered up in a private house: and this has been carried into effect by the local authorities with the utmost severity; so that the poor people, reduced to poverty and desperation by fines, seizure of goods, and imprisonment, unable longer to support the hardships to which they are subjected, are determined, in many cases, to expatriate themselves. In one place, about 70 families, with their worthy pastor, are determined to emigrate to America, if they can find the means of paying for their removal; 10 families have already gone to that land of religious liberty. They thought at one time of going into Poland, and putting themselves under the protection of Russia; but they judged that they would not enjoy more freedom there than in their native country. In the mean time Dr. Scheibel, from his retreat in the neighbourhood of Dresden, carries on an extensive correspondence with his Lutheran brethren, and at intervals publishes to the world all the injustice they are doomed to suffer. The persecuted party are daily increasing; even here in Berlin their number amounts to 200, and, although they meet regularly, no one disturbs them. They have no clergyman among them here, and are on that account not so much feared. The same scenes as those I have described are now taking place in other parts of the country, and threaten to make the breach between the two churches wider than ever. It is not a little singular that other religious parties should be fully tolerated, but the poor Lutherans not. Were they to become Jews, Catholics, or Mennonites, they might wor ship God as they pleased; but to worship him as their fathers have done for 300 years is not to be permitted. And this is Prussia, which has been so highly honoured in affording a place of refuge to thousands and tens of thousands who were persecuted for the truth's sake in other countries. What shall we say to these things, or how shall we account for them? The Lord will bring order out of this confusion in due time. Yours, &c. The daily observation of every thinking man attests this fact. He cannot look abroad upon society at large, and consider all its various grades and walks, without being struck with the truth, that every man is an agent. Was it when St Paul was contemplating the world thus, that he exclaimed, "No man liveth to himself?" If so, what is he? An agent. Whose? His whom he obeyeth, "whether it be of sin unto death, or of righteousness unto life." Oh, solemn truth, and we are each and all of us agents. Reader, whose agent art thou, and what the agency in which thou art engaged? You may know by reflecting upon the following facts. An agent has a master to serve, duties to discharge, an object to accomplish, a time allotted him to serve, wages to receive, and an account to give. Who, then, is the master you serve?-he or that which you obey? Is it Christ? or is it self, the world, and sin? An agent exists for the promotion of his master's interest, and in promoting it, he secures his own. While his agency continues, he has no separate interest, none so dear as the interest of his agency. That, then, is your agency which you are studying and striving to promote, which is oftenest in your thoughts, dearest to your heart, and always aimed at. In this world, the Devil has his agents-God has his agents. Every unconverted man is, in some way or other, an agent of Satan, while every true Christian is an agent of God; "for no man liveth to himself." Christian, "you are not your own; one is your master, even Christ." How then are you promoting his interest? Remember that, in promoting it, you secure your own. "They who honour him, he will honour." You ought, and are bound, to have no interest separate from his, none so dear, none so stedfastly pursued, and none so habitually aimed at. Would to God that every Christian would remember, that every day, every hour, he is an agent. An agent has duties to perform; and thus every man has duties devolving upon him to discharge to himself and to others. He is charged by God with an agency to make sure his own calling and election, and by every means in his power, as prayer, talents, influence, time, exertion, and contributions, to extend the blessings of salvation to every creature. In this kind and Godlike agency, all the good men on earth, in every age, have been employed; yea, this was the sole agency of the Son of God himself on earth: "He came a light to enlighten the Gentiles, and to be God's salvation to the ends of the earth." For this he stooped to obey the law, and die. For this he rose again, and lives for ever," that by his knowledge," or through the knowledge of him, "he might justify many, and give repentance and remission of sins to men of every nation." And, to hasten the designs of his love and mercy, he gave charge to his agents thus, "Go ye into all the world, and preach the Churches of Gospel to every creature." Christ, Christians individually, are you discharging the grand and important duties of your agency? or are you slumbering over your awful responsibilities, while a Saviour has bled, and calls to duty, while many work and weep over your indifference, and while six hundred millions of immortal souls perish for lack of knowledge? Of that knowledge you possess, but do not aid to send them as you ought. How dare you (while acting thus) call yourself by the name of Christ? How dare you say you are his servants, while destitute of his spirit, who weat about doing good, who came into the world to seek and to save that which was lost? Brethren, ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be made rich." "Now" (brethren) "if any man have not the Spirit of Christ, he is none of his." To save you, he had to give more than prayers, than influence, than exertion, or pecuniary contributions; yea, his own most precious blood: "He died the just, for you the unjust, to bring you to God." He calls not for your blood to save the heathen, he has given his own a price for them; he calls only for that which you can give and not hurt you. Come then up, and come now, to his help, in saving a perishing world, or deny him at once as your Master. Stand back as you have done, and in the sight of God, of angels, and of men, you forfeit your claim to the name of Christian! O ye churches of Christ, Christians individually, how can you look your Master in the face-think upon the self-denying agents in the field, or who have fallen in the fight-or meet the perishing and perished millions of heathen brethren in another world? It was in vain that Cain said, "Am I my brother's keeper?" So will it be for you, if, when you see your fellow-men perishing, you forbear to deliver them. "Shall not God require their blood at your hands?" Churches of the living God, Christians individually, "is there no blood in your skirts?" Yes, yes, Oh, awful! not only blood of bodies, but of souls of men! not only blood that crieth from earth to God, but blood of souls that crieth from HELL! this very sin, I hesitate not for a moment to say, God is visiting the sins of our Christian agency upon ourselves, and the mark of his just displeasure rests upon our churches in spiritual death. "The word preached does not profit." And is it not just it should be so? If we forbear to show mercy to others, may not God withhold his mercy from us and from our offspring? If we withhold the word of life from others, may not God withdraw from us the life-giving influence of that word? Self-interest alone, therefore, ought to stimulate every church and Christian to a full and immediate discharge of the duties of their Christian agency; ever bearing in mind, that in promoting the best interests of it, they are most effectually securing their own, spiritually, temporally, and eternally. For An agent has an object to accomplish, and, upon the accomplishment of that object, all his plans and all his pursuits have a direct and positive bearing. For if he plans, he writes, he talks, he labours; in a word, he exists for its accomplishment. Christian agents, had this been the line of your conduct towards your own souls, what had this day been your degrees of grace? And had you acted thus in your great agency, evangelizing the world, to whither this day had the boundaries of Zion extended? What country would have remained unentered by the missionaries of the cross? What tribe, Q what nation, would have remained in total ignorance of the Gospel of their salvation? Oye churches of Christ, how great your sin, how great your guilt ! Are the children of this world (to this late age) still wiser than the children of light? To gain a little of this world's goods, do they not leave father and mother, and risk their all in far distant climes? Yes, to gain their ends, they traverse kingdoms, cross tempestuous seas, brave all manner of dangers, and laugh at difficulties. Shall Christians do less, to gain a mightier object far than theirs-the everlasting life of immortal souls? Alas, alas, my heart bleeds at the thought, my soul is distressed because of the burden of the Lord. O ye Christian agents, who of you have gone to the help of the perishing hundreds of millions of heathen, compared with the many who could, and who ought to have gone? Who have planned, who have written, who have spoken, who have laboured, who have contributed, who have prayed, and who have existed only for the accomplishment of their Christian agency, as they ought to have done? Verily, ye agents of Christ, ye are guilty, awfully so, in this great matter! The Captain of salvation would again rally you to your post-his work-his side-his heart, giving you this assurance, Lo! I am with you always." "All power in heaven and in earth is given into my hand; go ye therefore into all the world, and preach the Gospel to every creature." Shall he call in vain? Who then is on the Lord's side? and who will this day consecrate himself to the service of his Lord? Your Lord and Master, the Captain of your and the heathen's salvation, has girded his sword upon his thigh, and taken the field, nor will he quit it till he has gotten him the victory, and triumphed gloriously, "till every knee bow, and every tongue confess that he is Lord of all." Who then will go for us, and who will be sent, and how many will the churches of Christ consent to engage to the help of the Lord? .. We whom age will not allow to go, who of us will plan most, write most, speak most, pray most, contribute most, and live most as conscientious and efficient agents for God at home, to assist in sending his Gospel abroad? The Agents have a time allotted for service. This time he considers not his own, but his master's. Therefore, all its days, and hours, and opportunities are devoted to the duties of his agency. Christian agents, your days are numbered, and the measure of your time of servitude is with the Lord. time of the agency of some of you draws near to a close. Another act only remains for some, and the time of their agency is everlastingly at a close! Solemn thought! Oh let that one last act be a great and good one; one worthy the salvation of six hundred millions of perishing men; worthy the Master you serve, the reward laid up for you in glory, and of the hopes and comforts of eternal life you now possess by him, Agents, remember all, that the time you are called to serve is short at most. Christ whom you serve is not a hard master. He gives short agency and long rewards, even everlasting! Agents of Christ, has the time past been improved for the great objects of your agencies, as it ought to have been? Have its days, its hours, its opportunities, all been made to bear (and prayeriully bear) upon your great agency for God? In looking back, have you nothing to lament of, nothing to mourn over, nothing in future that might be improved? O yes, Oyes! In how many instances has it been lost sight of; in others its duties but carelessly attended unto; and oftener than once its necessities have been but coldly pleaded, and scantily (if not grudgingly) supplied. Such things ought not to have been. Remember, agents receive wages, and that, in the agency for Christ, every man receives according as his work has been. Have you made to yourselves friends of the mammon of this world? Have you so disposed of your ownselves, your time, your talents, and the substance he intrusted you with for his glory, as to have thereby laid up for yourShall you selves much treasure in heaven ? be greeted at the close of your agency with, "Well done, good and faithful servant, enter thou into the joys of thy Lord?" Have you done ALL that Christ knows you could have done, that the church of Christ expected you do, that yourself, in the hour of death, will wish you had done, and that six hundred millions of perishing souls demand at your hands to be done? If not, up, do it now, remembering that agents have an account to give of their agency. And certain, most certain it is, that there are but few churches, and few Christians, who, in regard to the above agency, feel able to render it up with joy. May the Master show mercy to the agents for the past, and may they show mercy to the perishing heathen for the future. Amen and JOHN GRAY. State of New York, Jan. 1837. amen. - NOTICES OF VARIOUS CHRISTIAN MISSIONS. CHURCH MISSIONARY SOCIETY. India within the Ganges. In the last Missionary Register, there is an interesting account of the Church Missionary station at Nassuck. The Rev. C. P. Farrar records the particulars of a tour made by him from his station to Ahmednugger, where he met with the bishop of Calcutta, who evinced the greatest kindness to the missionaries, and the greatest concern for the progress of the missionary work. "Jan. 8.-The bishop of Calcutta entered |
