services to the cause of Religious Liberty, it is melancholy to be obliged now to add, that the principles which his Prussian Majesty had long and vigorously sustained, are now so shamefully disregarded in his dominions, that the Emperor of Austria and the King of Sardinia might at this moment take their turn of a benevolent intervention for the relief of persecuted Prussians. Myriads, alas! of the subjects of a Prince who has proclaimed himself the champion of Freedom of Conscience, are at this moment reduced to ask whether they must not seek, far from their natal soil which served of old as a refuge for sufferers just like themselves, some happier land where they may build their churches and worship their God in the way that their consciences approve. The deplorable facts to which we refer, supply one proof more of the dangers to the liberty of the subject, the independence of religious belief, and the safety of the state, which arise from the perDicious alliance of the Church with the Civil Power. Sovereign and Bishop over his subjects by right of birth, in one hand holding the sceptre and in the other the crosier, Frederick William has brought himself to look upon the temporal and the spiritual authority as equally his inheritance. Not ter. To the alliance of these two kinds of power, their being deposited in the same hands, and their being exercised by the same will, we are compelled to attribute the violent measures which the Prussian Government has been recently taking. We are so far from apprehending that we do any injustice to the King of Prussia, in regard to his personal character and the sincere piety with which he is said to be animated; that we rather conceive ourselves to be paying him the highest respect, in thinking that it required nothing less than the accumulating of two absolute powers to throw such a man as he is into the mental intoxication which one of them is enough to produce in the heads of ordinary men. These reflections are but too well justified by the occurrences which we are going to relate. We derive the principal details from a German pamphlet just published at Strasburg, entitled A History of the Persecutions of the Lutheran Church in Prussia, especially in Silesia. During three hundred years, the Lutherans of Silesia have enjoyed the free exercise of their religion, excepting the oppositions and restraints which they had to endure, while under the dominion of the House of Austria.* Their religious rights were confirmed to them by an edict of the Emperor Rodolph II. in 1609, by the 7th article of the Treaty of Westphalia, by the Convention of 1707, the solemn promises of the Electors of Brandenburg, the Letters Patent doubting that a man may be an Absolute Bishop as well as an Absolute Monarch, it is his will and pleasure, since he appeals to the principle of religion as the surest support of his throne, to appeal also to the military force for the maintenance of his episcopal dignity. True indeed it is that, when the office of Bishop is sustained by a Prince whose political power is subject to no controul, it can hardly fail to take the same arbitrary and unprincipled charac--Transl. On the accession of the Empress Maria Theresa, in 1740, Frederick II., called the Great, overran Silesia, and got the larger part of that fine country con firmed to him by treaties. His injustice was palpable; but the change of government was a signal blessing to the people. of 1740, the oaths taken by Frederick 11., Frederick William II., and the present King, Frederick William III., and finally by the general laws of Prussia. In 1817, the King manifested an extreme desire to effect a complete union between the two great Protestant communions in his states, the Lutheran and the Reformed. As one of his measures for gaining this end, he associated with himself a few clergymen and some well-meaning and pious officers of his army, persons of whom his Majesty had a high opinion: and with their aid he compiled a New Liturgy. This work contains a clear exposition of the fundamental doctrines of Christianity; but it is open to objection on account of its prescribing new ceremonies, appointing new days to be kept, and maintaining with great vigour the King's Episcopal Supremacy. By this Liturgy, a mi This subject requires a little more accuracy of explanation. In the age of the Reformation, neither the Lutheran nor the Reformed Churches adopted a strict uniformity in the manner of celebrating public worship. Luther drew up a very short liturgy, chiefly by translating some parts of the old Latin Liturgy and Collects; and Calvin composed a much more ample body of churchprayers but neither of those productions was intended to have a binding and exclusive force, they were rather a Directory than a rigorous Form. Indeed, under the numerous and independent Protestant Governments of the continent, a variety of practice prevailed, both as to the strictness of adherence to the printed forms, and the larger or narrower liberty of using extemporary prayers, or such as were previously composed by the minister. In the apostatizing time which began about a century ago, great efforts were made to propagate dissatisfaction throughout the Protestant states of Germany, with the old Agende or Kirchenagende; by which terms the Books of Forms were designated. The new theo logy, in ever varying shades of departure from primitive truth, required new schemes of public service. Hence, be nister is obliged, in the solemnity of Ordination, to give to the King tween 1780 and 1830, a crowd of New Liturgies were published by various divines; men who stood on very different tianity. These could be merely proposed points of the descending scale of Chrisand recommended, upon the private opinion of their respective authors. But in many of the states, new Agende were authorized by the consistories; or, to speak correctly, by the civil governments, which in the Protestant states of Germany assume the sovereignty over all public religion, as if it were a policeregulation. In Prussia the course of events was very extraordinary: but we can do no more, than glance at it. Frederick II. during his able though most ambitious government, and his splendid reign of near half a century, applied his great talents, directly and indirectly, to the undermining of Chris tianity and the promotion of infidelity. He well knew how useful to those pur poses would be the running down, by all modes of depression and scorn, of vital religion, under the names of Mysticism, Pictism, and Orthodoxy; and the encouragement of the opposing systems, which their advocates chose to call liberal and rational. The result was a most awful and wide-spread defection. Infidelity, in disguise and out of disguise infected all classes; and was not slow in bringing forth its congenial fruits of private vice and open irreligion. Frede rick William II., (the successor of the Great Frederick,) a man of inferior talents, and whose moral character could inspire no respect, thought himself able to restore sound faith and religious purity, in some such way as he drilled his soldiers. His edicts and arbitrary inflictions produced some shuffling and hypocrisy, and not a little wrath and disaffection, besides the indignation of nobler minds. Death took him, in the midst of this storm. His son and successor, the pre sent King, entertained the same conviction of the evils of irreligious liberalism; but, it may be justly hoped, from far better motives. Much as we must deplore his practical errors, let us ever do honour to his virtuous character, his devotedness to the good of his country, and the vast benefits which he has conferred upon it, for which posterity will bless his memory. Alas! The idea is rooted in his soul that in him God has vested the right and the power to administer the affairs of Religion as he does those of Education, Finance, and Statistics. Be the title of First Bishop. It designates Ecclesiastical Discipline fore he had been a year on the throne, he issued a commission to three Lutheran Divines and three of the Reformed Confession, to prepare the draught of an improved Liturgy. But they made no haste to their work; and the political circumstances of the country, during the eventful period of the ensuing sixteen years, probably pushed it out of sight. But soon after the peace of 1814, the King granted a new commission, and expressed his wish that the Agende should be of a decidedly evangelical character, and that it should form a basis, or at least supply an increase of facilities, for the long desired Union of the two communions. Still the reverend commissioners appeared to be doing nothing and after two years of further waiting, his majesty took the affair into his own hands. Without further notice, a new liturgy came forth, and was used in the Court-chapel and in Churches and Chapels of garrisons and the army generally. This was known to be the king's Agende; and earnestly recommended by him, but not enforced by authority. After a time, however, state influence was used, to please, soothe, and allure; and by degrees stronger measures came into action, addressed to both the hopes and the fears of men. At last, after seven or eight years, the royal recommendations grew up into positive commands; and serious penalties were denounced against the disobedient. under the title of a Law of the King: and it engages the ordained expressions occur which are antiquated, coarse, often unsuitable to the simple majesty of divine things, and savouring too much of the phraseology of Luther, Arndt, and such old writers; that it ordains annual services for particular events in the late war or growing out of it, thus acquiring too much of a poli tical aspect; that the royal mandate prescribes the time to be occupied by prayers, scripture lessons, singing, and sermon, to be only one hour, a degrading and pernicious limitation; and that, in the ordination service, the person ordained engages by oath to inform against political offenders. These and other objections were made in the conversations of society, and in clerical meetings, in published books and pamphlets, and in formal memorials to the government On the other hand, it was maintained that the Royal Liturgy was, as to its doctrine, purely scriptural and agreeable to the harmony of the confessions of the Protestant Churches; that what was complained of, as obsolete in phrase aud form, was a laudable retention of the language of the Reformation,and eminently adapted to excite and sustain devotion; that the new form tended to promote union and improvement among true Christians; that it was well adapted to the state of the times, perfectly proper in itself, and, as springing from the paternal piety of his majesty, worthy to be received with gratitude and joy. The king yielded in some points, in particular with regard to the length of time prescribed for public worship: but from his great purpose he would not recede. He declared that it was one grand design of the measure, "to restore the original doctrine of the Evangelical Church, and thereby to guard his subjects against the dangers of a self will [willkühr] which is the parent of scepti cism and indifference." His majesty further says, "Those Consistories, Superintendents, and Pastors who, rightly considering the importance of the case, the exigencies of the time, and the purity Those who disapprove of the royal Agende do not all concur in the same reasons of opposition. To many, we fear the majority, its evangelical character is the chief ground of offence: and there are not wanting persons who represent the measure as designed to unite the court party and the Pictists in a confederacy of mutual support against religious and civil freedom. Some charge it with implying a renunciation of the Lutheran doctrine on the Lord's Supper, or at least indif ference to it; and with looking too favourably upon the Calvinistic views of the election of grace. Very general dis-of my inteutions, shall apply themselves approbation was expressed at its abounding in repetitions and responses, after the manner of the Roman Catholic, the Greek, and the English Episcopal Churches; at the introduction of certain new ceremonies; at the command that the preacher prefix "no exordium" to his sermon, but go directly to the point of his text and subject; that words and successfully to the furthering of this pious work, will thereby give me a gratifying proof of their confidence, will be ever acknowledged in our National Church as men who rightly understand their own duty, and will live in my remembrance." (May 28, 1825.) A shrewd hint! The following year, a further step was taken; the ordering that all young person, upon oath, to teach his Hock good opinions upon political subjects, [i. e. what his Majesty deems good, such as the divine right of kings and the duty of subjects implicitly to obey, in a sense which admits of very little quali fication,] to defend the royal authority and power at every risk, and at the cost of life itself, and to disclose any proceedings hostile to the government in whatever way they may come to his knowledge. Dr. Scheibel, one of the most learned divines in Prussia, ven ministers must, at their settlement in any cure, engage to use the New Liturgy. The subsequent course of things may be gathered from the article to which this Note is appended. Very unhappy consequences have resulted, in numerous provinces of the Prussian monarchy. Not only the self styled Rationalist party, to wear out whom was one great object of the entire measure, are indignant at it; but many truly faithful and orthodox persons feel it to be a grievous invasion of the most sacred rights of mankind, and infinitely more likely to advance error and ungodliness than to promote the interests of truth and holiness.-Translator. * John Godfrey Scheibel, D.D., and till his ejectment Prof. Eccl. Hist. in the University of Breslau, his native city. He is not only a man of sound biblical and theological learning, as his various writings evince, but of ardent piety and of the same evangelical views as those professed by the King and his abettors. Dr. S. has, for many years, been an able vindicator of divine truth against the deceitful philosophy of the Anti-supranaturalists, and the unchristian glosses with which they seek to maim and gag the most important parts of the Bible. Upon his deprivation in 1832, he retired into Saxony, and now lives near Dresden. In 1819, he was pressingly invited by the Emperor Alexander to be the Superin tendant in Chief (Oberbischof) of all the Lutheran Churches in Russia; and other honourable calls he has had to stations of eminence in German states not Prussian; but nothing could tempt him to quit the pastorate and professorship in his dear native city, from which at last the King has ungratefully torn him. He is in his fifty-third year.-Transl. tured to call this new-exacted Ordination-engagement, A Military Police Oath. This Liturgy was at first brought into use in the regular service of the chapel belonging to the palace. The King then recommended its adoption to all the [Protestant] clergy of his kingdom. He conferred rewards and honours upon those who were the most forward to introduce it in their churches, and who laboured the most zealously to further his Majesty's favourite project of uniting the two communions. In 1830, the use of the New Liturgy, which till then had been optional, was made imperative: and those clergymen throughout the country who showed any hesitation to comply, were threatened with suspension or ejection. A large number of ministers resisted the royal will, for a considerable time. But it was chiefly in Silesia that both pastors and congregations gave proof of the highest courage and perseverance, in the struggle to which they were thus compelled. They frankly declared that, in all matters of faith, conscience, and church-order, they owed no obedience to the King; and that they were resolved to abide by the Liturgy and the mode of celebrating divine service, which their fathers had transmitted to them. It was their earnest desire to plead for these rights by means of the press; but obstructions were thrown in the way of publishing their writings. Dr. Scheibel, whom we have mentioned, Lutheran Pastor at Breslau, and one of the Professors in the University of that city, a man enjoying high estimation for his learning, his piety, and his excellent character, was the first clergyman in Silesia that was suspended. He went twice to Berlin, to plead his cause before the King; but could not obtain an audience. The Petitions of his parishioners had no effect. When this worthy pastor, after having been suspended, was finally ejected, his congregation accompanied him to Herrmannsdorf, a village three leagues from Breslau, and whose minister, Mr. Berger, had also refused to abandon Luther's old Liturgy for the King's new one. In the church of this village, Dr. Scheibel and his people for some time carried on their religious worship, celebrating also the ordinances of Baptism and the Lord's Supper. This example was followed in most of the other places where the pastors had been deprived for not consenting to the union of the two communions. lu many cases, the complying clergymen who were put into their places, rebaptized the children whom the ejected minister had baptized in their temporary houses of worship; by this measure holding out the idea that the baptism of the latter was null. The subordinate agents of government have also harassed, in a variety of ways, those Lutherans who, deprived of their beloved pastors, have sought in private meetings that edification which they could no longer obtain in their churches. These acts of oppression were practised a considerable time, without any legal authority: but, last year (1834) the King issued a Cabinet-Order, commanding all clergymen to use the new Liturgy, on pain of suspension and ejectment; and prohibiting all laymen, by the penalties of fine and imprisonment, from holding any pri Thus the validity of Baptism is made to depend, not upon the administrator and his orders, as by the High Church party among us; but upon the arbitrary edict of the temporal Sovereign, which may be given to-day and revoked tomorrow!-Transl. vate religious meetings, though such meetings were the only means of preserving the social union of these Christians, deprived of their own pastors. The ministers since suspended are Mr. Berger, of Herrmannsdorf; Mr. Reinsch, of Volkersdorf; Mr. Kellner, of Hönigern; and Mr. Biehler, of Haulwitz. The parish of Hönigern, inhabited partly by Poles and partly by Germans, refused to receive the clergyman sent by the government to take the place of their deprived pastor. They maintain that the deposition of the one, and the nomination of the other, is each an illegal act; because those measures proceeded from a Consistory of the United Churches, in the face of sworn treaties, by which the maintenance of the old-established Lutheran forms of worship had been in the most solemn manner guaranteed to the members of that confession in Silesia. On September 11, 1834, a Counsellor of State and the Superintendent of the district, came with two armed police officers, to put the newly nominated pastor into possession of the church: but the people of the village would not deliver up the keys. Without arms they gathered round their humble sanctuary, so as to prevent access to it; and in this position they remained all day, singing hymns. commissioners [used no violence], but, after attending the requisite time, withdrew without having accomplished their object. Several attempts were afterwards made to get possession of the church but the inhabitants had stationed watchmen in different parts of the village, and at the smallest appearance of danger, the whole parish was on foot, ranged themselves round the church, and by their hymns anew repulsed the threat The |