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collect vast and ostentatious sums of money, and this must come forth from worldly policy, so that, in fact, the wilderness is forgotten, and all endeavour, before their time, to sit down in the land flowing with milk and honey. Hence faith is, amongst the sects, separated from suffering; and as external profession of piety is now very general, and as it very commonly leads to nothing, there is no room for warning the average Christians of "the evil heart of unbelief, that departs from the living God." If they regularly attend the ordinances of religion, and do not take part in the profane pleasures of the world, they pass for serious Christians-they appear in the muster-roll of this world's holiness, whilst they are, for the most part, strangers to the kingdom and patience of Jesus."

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Let, then, profession be examined. To have a place in the visible sanctuary-to take a station in the ranks of religionists-to imitate, and to be associated with quiet and worthy pietists-to follow the decent examples of friends or relations -to belong to a respectable sect—to sit under the ministry of some favorite preacher -to hear of good things, and to be separated from evil ones-to bask in the sunshine of religious tranquillity, and to be distinctly set apart from the godless and profane-these are the final thoughts and utmost wishes of many who suppose that they have been unquestionably converted; and, indeed, I see not how we can expect that the general result should be otherwise, when it is the interest, manifest and almost avowed, in all denominations to secure prosperity and respectability for that enclosure of their sect which they call a portion of the church of God.

But let the Christian rest assured that if he wishes to attain to true and lasting peace, acquaintance and fellowship with God in Christ, to be strong in the Lord and in the power of his might, and to know the power of the resurrection of Jesus, it can only be in a willingness to enter into the fellowship of his sufferings, and to become conformable to his death. The world is as evil as ever; it hates a true Christian just as much as in the days of the apostles; the path to heaven is, as ever it was, through "much tribulation;" the seed of the woman and the seed of the serpent are as inimical to one another as ever; the wrestling is as of old, not only against flesh and blood, but against spiritual wickedness in high places; the word remains uncancelled, "In the world ye shall have tribulation;" therefore, that Christian who is, as to external circumstances, always at ease-who feels no contention between the world and his religion-who finds nothing in society to try his faithwho has always met with approbation and encouragement in his disciple-life-who is harassed with no anxiety, and threatened with no fear, in the things of the kingdom of God-who has never felt the access of a temptation, through the evil heart of unbelief, to depart from the living God, is in a very peculiar and most probably a very perilous position, and is only enjoying this strange immunity from the cross, because he has not gone forth to Jesus without the camp bearing the reproach.

NOTICES OF NEW BOOKS.

"PERSECUTION OF THE LUTHERAN CHURCH IN PRUSSIA, from the year 1831 to the present time; compiled from German publications. Chiefly translated by J. D. Löwenberg. With additional information from various sources."

IN the days when the Church of God stood in the earth as the witness to the resurrection of her once crucified, but now exalted Head, she was strong in the power of the Holy Ghost, and able in his energy to testify for Jesus in the midst of the opposing world. True it was, that

the waves of persecution raged against her-the enmity of Satan caused them to swell high-but though every wave seemed to flow over the Church, yet none were able to submerge her; she rode above every tempest, strongly sustained by the power of the Lord. It is often refreshing to the heart of a saint, thus to look to what the Lord once wrought for his blood-bought people, and to see in what is past the earnest of his continued grace, and of the future glory and blessing, in which his saints shall share with him; and especially refreshing is it to do

this, seeing as we do, how perfectly confused every thing is which relates to the distinction between the Church and the world. There is one fact which is daily manifested as a practical truth, that every attempt of the Church to lean upon the world leads to weakness, so that, instead of that buoyant ability to surmount every wave, every thing is found to overwhelm the Church which the enmity of Satan may bring against it.

Most true it is, that the Church may seem to the eye of him who judges according to mere appearance, to flourish and to triumph. But, in fact, all her real power is gone the moment that she rests upon the world, and tries to use a might which is not of God's Spirit. And just as the Church becomes powerless for God, when trying to act in any energy which is of the world, so also is it impossible for the world to try to befriend the Church, and to uphold it, without in reality utterly marring that which is attempted to be thus helped.

The recent events in Prussia, connected with the attempt of the king to introduce a conformity to his liturgy amongst his Protestant subjects, affords a striking illustration of this truth, exhibiting most painfully, that a zeal for God not according to knowledge of his will, may lead to bitter persecution against those who cannot conscientiously comply with that which has been enjoined.

The little volume which has fallen into our hands, the title of which we have given above, contains several miscellaneous documents relative to the sufferings of the Lutherans in Prussia, who have been looked on as disaffected to the government, and as rebels against the king, because of their not being able conscientiously to conform to the order of the state church which the king had It may perhaps be true, that some of the Lutheran non-conformists had given occasion for charges of disaffection to the government, and the like, but nothing of the kind appears in the pages before us; and it is abundantly clear, that the individuals to whom reference is made in the documents which are here given, were altogether clear from any such motive.

set up.

The history of the events which led to this persecution are briefly these:There were amongst the Protestants in Prussia two bodies, the one that which is called the Lutheran church, the other the reformed. It has been with the king

for many years a darling project to try to unite the two, so as to make one established state church in that country, and the primary idea in his mind appears to have been, that the so united church should have and should use one uniform liturgy, which should be, in fact, the symbol of belief and of worship.

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We believe that this project entered the mind of the king as long ago as the year 1814, when, during his visit in England, he was surprised to find that the "churches were so well attended. On inquiring of the Archbishop of Canterbury what the cause could be of this difference between England and Prussia, he received this reply, "It is, Sire, our excellent liturgy which draws such large congregations; the people are universally attached to our admirable liturgy.” This reply seemed to furnish the king with a clue for causing things in Prussia to assume somewhat the same aspect as in England, and towards this end he has been diligently working. In the year 1817, he announced his project for a union in his dominions of the Reformed with the Lutherans, and in 1822 the liturgy, which had been for many years in preparation, and which was to comprehend the basis of this union, was published. It was at first proposed as being for the use simply of the Royal Chapel, but the object of bringing it into universal use in Prussia was never overlooked. The basis of the union would be, we believe, simply this: The Re formed were to accept a Liturgy, but to retain their own doctrinal views; the Lutherans were to exchange their own formularies for the king's, and were (at least practically) to renounce their doctrine respecting consubstantiation in the Lord's Supper. This last was the great point which the Lutherans found it hard to concede. It was not until the year 1830, that the union was formally set up, and both parties were called on to conform in practice to the new arrangements. Since that year, many who felt that they could not conscientiously thus conform, have had their faithfulness tested by persccution, fines, and imprisonment; the great point, apparently, for which they were zealous being the doctrine of consubstantiation, a doctrine which, however groundless it be, ought not to be made a reason for punishing any who cannot renounce it. work before us contains several documents relative to the recent persecutions.

The

The above particulars are, however, it may be proper to say, not found (at least in general) therein, and the doctrine adhered to so firmly-consubstantiation -is neither mentioned nor referred to by the compiler. But this could hardly be expected, since it appears to be edited by a member of the Society of Friends, who entirely omit all observance of the Lord's Supper.

The collection of documents neither exhibits much judgment in collocation nor lucidity of arrangement; this, however, is partly to be attributed to the difficulty which exists in obtaining accurate and authentic details respecting these transactions in Prussia. The following extract from a document by M. Ernst, of which a translation is given, shews how many difficulties are thrown in the way of any accurate information being obtained. "German and foreign Christians and philanthropists, must not be astonished if many voices have not been raised in Germany against such cruelties; for it is well known that the reading of Lutheran writings, much more the purchase of those which contain the present history, is punished in Prussia by a fine of 100 rix dollars [about 15/.]. In some provinces a reward of 50 rix dollars is given to any post-master who discovers such a pamphlet passing through his hands. The restrictions with respect to printing, and the censorship of the press, are in accordance with these measures. As far back as the year 1827, it became known, through the medium of princes themselves, that orders had been sent to all the German courts, partly in a polite, partly in a threatening manner, not to allow any thing to appear in their respective lands against the Prussian state church." pp. 78, 79.

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The persecution has been carried on in the way of fines and imprisonment against any, especially ministers, who would not practically conform to the new liturgy and any who have preached without having thus conformed have been especially the sufferers. Charges of rebellion have been made against those who could not conscientiously conform, and on this assumed ground, very many have been punished. They were told, when they petitioned for liberty, that it was obtainable by themselves whenever they pleased; i. e. by doing violence to their consciences, the condition on which this was proposed, and which seemed to the persecutors as an easy and a simple

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thing. Many wished to emigrate into some land where they would be free from restraint of conscience; but this was opposed; so that great numbers had to wait for years before they could leave Prussia. These sufferers have evidently endured much for righteousness' sake. It was a righteous thing for them to refuse renounce consubstantiation in the Lord's Supper, if they did indeed believe it to be true; for although "the powers that be " are ever to be honoured, yet it is as being "the ordinance of God," and not as usurping his place. When simple obedience to God comes into question, the place of the Christian is to obey God, and to suffer from the power of the world. We repeat, that we do not question that in upholding the Lutheran creed, those who have suffered in Prussia fully believed that they were doing the will of God, and that conformity on their part to the new form of worship set up by the king, would have been, in them, a mere fleshly policy. Those who did conform in Prussia, practically declared their assent to the union of church and state.

Amongst those whose names are mentioned as taking a part against the Lutherans, we see that of Dr. Strauss, Counsellor of the United Consistory. The following brief extract will show how he could try to argue from Scripture to uphold the power of earthly potentates in matters of religion. "Dr. Strauss sought to convince us, by Rom. xiii. 1, 2, 5, 6, that we were disobedient subjects; but we could not see that, as we were provided with the best testimonials by the magistrates and other authorities of the place to which we belonged, as to all things which concerned our obedience to government in secular matters, and as to religious ones, surely no earthly power has a right to bear sway over our consciences." pp. 107, 108. The doctrine of Dr. Strauss would prove Nebuchadnezzar to have been right, and Shadrach, Meshech and Abednego wrong, respecting the golden image; and Daniel to have acted with rebellion by worshipping God in spite of the edict of Darius.

Our readers may remember that a little narrative respecting the Protestant exiles of Zillerthal, was noticed recently in our pages. Now it is not a little remarkable, that we find Dr. Strauss interceding at Vienna for the suffering Zillerthalers, and yet himself taking a part against the Lutherans. The circumstances of the sufferings were in each case very similar, only the Lutherans were treated with the more

glaring injustice, and with far more severity. Thus the conduct of Dr. Strauss in the one case fully condemns his conduct in the other. The Zillerthalers, who, having been Romanists, saw fit to adopt the "unaltered Augsburg Confession," were to be protected by Prussia, while all who in Prussia saw fit not to renounce the Augsburg confession, were to suffer, without even having the permission freely to emigrate.

One of the most interesting parts of this publication is the narrative of pastor Kavel and the people who were with him; he came himself to England in 1836 to make arrangements for emigrating to Australia with his people. In Prussia, however, the government threw many obstacles in the way, so that Mr. Kavel was detained in England for two years. We remember hearing of him at the time as being a laborious and humble Christian, one who was acting from religious, not from political motives. This we find quite confirmed by a letter of his which is given, dated Oct. 25, 1837. At length, after many difficulties, the Christians who had been associated with Mr. Kavel were permitted to leave Prussia, and they are now settled in South Australia. Several other congregations have likewise emigrated, some to the same place, and others to America, while still not a few suffer in Prussia, and have a strong claim upon the sympathy and the prayers of their brethren in Christ everywhere.

We would ask any of the children of God who hear of these sufferings, to remember that persecution is what a faithful Christian ought to expect. "All that will live godly in Christ Jesus shall suffer persecution," and the want of this ought to lead to the inquiry, whether it does not arise from the low state and unworthy walk of those, who, being ransomed by the blood of Christ, are called to walk as the children of God.

Prussia appears now to be almost shut out from the preaching of the Gospel: none may preach Christ without the permission of Cæsar, and what is more, without recognising the right and title of Cæsar to interfere thus in the things of God.

DR. PUSEY'S LETTER TO THE BISHOP OF OXFORD.

"A LETTER TO THE RIGHT REV. FATHER IN GOD, RICHARD, LORD BISHOP OF OXFORD, on the Tendency to Romanism,

imputed to Doctrines held of old, as now in the English Church: by the Rev. E. B. Pusey, D.D."

DR. PUSEY'S Letter to the Bishop of Oxford is intended to be a clear declaration of the avowed opinions of his sect, and on this account it is valuable, as a few extracts from it will shew, in the very words of the founder, the real sentiments of the Puseyites.

On the important article of justification by faith, Dr. Pusey thus expresses himself.

A modern school (the evangelical clergy) has very strangely extended the reference of the 11th article, and opposed man's faith to the sacrament of his Lord. They say, 'faith only' means, that faith (as opposed to everything else; not works only, but baptism) is the channel whereby the merits of Christ are conveyed to the soul to its justification. But such a contrast was plainly neither in the minds of the writers of the article, nor is it in their words; the whole subject of baptism was altogether foreign to that which is handled in this whole series of articles on the relation of faith to works, before and after justification (Articles ix.-xvii.) ; the writers specify what they do mean; they exclude man's works; they refer everything to the merits of Christ: by 'faith only,' excludes, then, man's works; not anything which is not man's. Whether he be pleased to convey justification directly to the believer's soul, or through his own ordinance of baptism, is wholly foreign to their subject. They say nothing about it one way or other; as neither had they any occasion, since the questions which have so agitated us of late, as to the efficacy of baptism, had not then been raised in our church. Neither again does the article say anything about the means whereby man is retained in a justified state, nor wherein our justification consists; so that it may be perfectly true that we are 'justified by faith only,' as the means whereby we receive it, and yet through baptism as the means or channel through which God conveys it; or by the Spirit,' as the sanctifying presence which makes us acceptable to God's sight; or 'by works,' as St. James says, as that by which the justification is continued on in us; or, as it has lately been very concisely and clearly expressed (by Mr. Newman), 'justification comes through the sacrament; is received by faith; consists in

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God's inward presence, and lives in obedience "" (p. 63).

There is very little difficulty in understanding this passage; the meaning of it is that the articles of the Church of England, in declaring that we are justified by faith, do not mean to assert that we are not justified also by baptism; in fact, we are justified by baptism. Faith afterwards may come in, as the means whereby we receive the justification of baptism. This is made still clearer by the following words :

"We are, according to our church, brought by baptism into a state of salvation, or justification (for the words are equivalent), a state into which we are brought of God's free grace alone, without works; but into which having been placed, we are to work out our own salvation with fear and trembling, through the indwelling Spirit of God working in us to will and to do of his good pleasure —a state admitting of degrees, according to the degree of sanctification (although the first act, whereby we were brought into it, did not); a state admitting of relapses and recoveries; but which is weakened by every relapse; injured by lesser, destroyed for the time by grievous sin; and after such sin, recovered with difficulty, in proportion to the greatness of the sin, and the degree of its wilfulness, and of the grace withstood” (p. 82). In this miserable scheme, the blood and

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* There are but two periods of absolute cleansing-baptism, and the day of judgment. She, therefore, teaches him continually to repent, that so his sins may be blotted out; though she has no commission to tell him absolutely that they are. The very renewal of her Eucharistic absolution, 'pardon and deliver you from all your sins,' attests that she does not hold them to have been absolutely remitted; but thus she sets him in a way whereby he may obtain peace” (p. 92).

GENERAL INTELLIGENCE.

NAPOLEON AND THE JEWS.

[THE littleness and futility of man's doings are, perhaps, never more distinctly shewn than when attempts are made by powerful individuals, or still more powerful combinations, either to hasten or to counteract the purposes of God. As a striking example of this, we present to our readers the following account of Buonaparte's attempt to reform and alter the condition of the Jews of his dominions.]

DECREE.

Palace of St. Cloud, May, 1806. NAPOLEON, EMPEROR OF THE FRENCH, AND KING OF ITALY.

Accounts having reached us, that, in several of the northern departments of our empire, certain Jews, not exercising

VOL. III.

any other profession than that of Usury, have, by extorting an enormous interest, reduced a number of farmers to a state of great distress: we have conceived it our duty to succour such of our subjects, as have been reduced to these sorrowful extremes by an unjustifiable avarice. These circumstances have, at the same time, furnished us with an opportunity of knowing the urgent necessity of reanimating the sentiments of civil morality among those persons who profess the Jewish religion in the countries under our jurisdiction, sentiments which, unhappily, have been extinguished among a great number of them, in consequence of the state of debasement under which they have long languished, which it has never entered into my views either to maintain or renew. For the accomplishment of this design, we have resolved to

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