men of our day. The term being regarded as a happy conceit, was soon spread among the enemies of the cause; and its friends, though opposed to it in principle, responded to the name, because they were not ashamed of their leader. Thus George, the Margrave of Brandenburg, when reproached for being a Lutheran, indignantly and nobly replied: "I was not baptized in the name of Luther, he is not my God and Saviour, I do not believe in him, and am not saved by him; and therefore, in this sense I am no Lutheran. But if I be asked, whether with my heart and lips I profess the doctrines which God restored to light through the instrumentality of his blessed servant, Dr. Luther, I neither hesitate nor am ashamed to call myself a Lutheran. In this sense I am, and as long as I live, will remain a Lutheran." But the name officially adopted by the Lutheran reformers was that of the Evangelical Church, that is, the gospel church, in antithesis to the legal ritual of the Old Testament, the very name recently adopted by the united Lutheran and Reformed Church in Prussia. Luther himself, like the great apostle of the gentiles, protested most decidedly against the use of his name as the Shibbolet of a sect, and it is to be regretted that his advice was disregarded.* "The Lutheran Church in this country has, in common with that of the German Reformed, also been distinctively termed the German church. This designation must not be understood as implying the limitation of the worship of either of these churches to the German language. It is known to the intelligent reader, that in different countries the services of the Lutheran Church are conducted in the Swedish, the Norwegian, the Danish, the Ice. landic, the Russian and the French, as well as in the English and German languages. Yet it is true, that as Germany was the cradle of the Reformation, she was also the primitive seat of that church, which grew out of the Reformation in the land of Luther. Germany is still the most extensive seat of Lutheranism. No other foreign country is therefore fraught with such interesting and hallowed asso

ciations to the great mass of American Lutherans as Germany, the mother of the Reformation, the cradle of Lutheranism, the land where our fathers proclaimed the gospel of salvation, where Spener sowed the seed of truth, where Arndt preached and wrote and lived his True Christianity,' where Franke wrought his works of love, and where believing Luther poured his prayer of faith into the lap of God! But it is not only to Lutheran minds that Germany is encircled with interesting associations. Although the populace are too little acquainted with the fact, yet what intelligent scholar does not know that the Germans constitute one of the most distinguished branches of the human family, and that at different periods throughout the two thousand years of their national history, they have excelled in all that is truly noble and praiseworthy in heathen virtue, or interesting in the fruits of an enlightened and active Christian piety? Germany was originally inhabited by a heroic and martial people, whose origin is enveloped in some obscurity. Their language and religion point us to Asia. They certainly proceeded from the north of the Euxine Sea, and, known by the names of Scythians, Teutones, Franks, &c., overspread all western Europe. The English are, both as to language and population, in part descended from one of these German tribes, the Saxons, who at an early day conquered Britain and formed the Anglo-Saxon race, from whom a portion of our citizens are descended. When first visited by the Romans, about the time of our Saviour, the Germans had already for ages inhabited the country, and had lost all traces of their earliest history. Divided into many independent tribes, and often engaged in intestine wars, each tribe acknowledged no laws but those enacted by the majority at a general council. Far removed from the refinement and literary character of the Romans, they were alike free from their licentiousness and effeminacy. Hospitality and conjugal fidelity were prominent characteristics of the Germans; and a promise, given to friend or foe, they held inviolable, even at the risk of life. They cherished a firm be lief of the immortality of the soul, and of

future retribution. They were indeed polytheists, but their religion was of the sublimer cast. They neither bowed down to idols, nor worshipped in temples made with hands, but offered their devotions in open groves, under the broad canopy of heaven; for, says the Roman historian, they regarded their gods as too sacred and great to be confined in temples, or represented by idols of wood or stone."*

In the time of Julius Cæsar the Romans marked them out for conquest; but after repeated attempts to subdue them, they were defeated, and they relinquished the object about the thirteenth year of the Christian era. Subsequently, after numerous internal dissensions and external wars between their different tribes and the Romans, the latter, with the Saxons, under the Emperor Probus, succeeded in conquering the Franks and the Alemanni, two of the principal German nations, about A. D. 270. This conquest, however, the last of a political character which Rome achieved, was not permanent. In the fifth century, the Roman empire was assaulted on all sides by the northern and eastern barbarians, who rapidly spread their ravages and conquests over all Europe.

"Of the different tribes of this numerous family which overspread all western Europe, those only retain the name of Germans in modern history, who reside in the territory denominated Germany. Their martial spirit rendered difficult the introduction of Christianity among them, which was however effected, at least in name, successively among the different tribes, from the third to the eighth century. The forgiving and submissive spirit of the gospel gained a tardy victory over their warlike minds; as was strikingly illustrated in the instance of Clovis, King of the Franks, a tribe that settled in Gaul. On one occasion, whilst Remigius was preaching to them, and depicting in glowing colors the sufferings of the Saviour when suspended on the cross, the king, no longer able to restrain his spirit, cried out in the midst of the

* Schmucker's Portraiture, pp. 10, 11. + Clovis belonged to the German, Salian tribe; Henke, vol. i. p. 387.

congregation, Ah, if I had been there with my Franks, the Jews should not have crucified the Lord!' Unhappily the Christianity first introduced among them was strongly tinctured with the corruptions of Rome, and in the progress of ages, the Germans participated extensively in the increasing superstitions and degeneracy which reigned at the fountain head. But in the providence of God it was reserved for this heroic and undaunted people, to take the lead in breaking the bonds by which Europe had for ages been held in subjection. Whilst,' says the distinguished Lutheran historian, Dr. Mosheim, the Roman pontiff slumbered in security at the head of the church, and saw nothing throughout the vast extent of his dominion but tranquillity and submission, and while the worthy and pious professors of genuine Christianity almost despaired of seeing that reformation, on which their ardent desires and expectations were bent: an obscure and inconsiderable person arose, on a sudden, in the year 1517, and laid the foundation of this longexpected change, by opposing with undaunted resolution his single force to the torrent of Papal ambition and despotism. This remarkable man was Martin Luther, of Eisleben, in Saxony,* an Augustinian monk, and professor of theology in the university which had been erected at Wittenburg a few years before.' It was this interesting people, after they had thrown off the yoke of Rome, and, through the instrumentality of their countryman Luther and others, received the pure and unadulterated word of God, that constituted themselves a reformed, an evangelical church, which has been denominated Lutheran."t

"In the year 1507, at the age of twenty-four years, in the seclusion of monastic life, Luther, by what we call accident, but, in reality, by the ordering of Him whose empire is universal, found among the musty tomes of the convent library a long-neglected Latin Bible. This immediately became his daily counsellor. The light of inspired truth soon disclosed to him the errors and deficiency of the

* Mosheim, vol. iii. p. 25.

† Schmucker's Portraiture, pp. 12–14.

Romish creed, even before he could plainly discern the more excellent way. His attainments placed him, the following year, in a situation which compelled him to acquire a knowledge of the Hebrew language. In the year 1517, while engaged in the performance of his duties of a professor and ecclesiastic, particularly at the confessional, he discovered the influence of Rome's corrupt system of indulgences. He refused absolution to those who pleaded them as a substitute for penance. This of course led them to complain to the friar from whom they had procured them. A violent controversy ensued between the friar and Luther, which ultimately brought the Reformer to an open rupture with the See of Rome. At two of the principal universities, as well as at the Papal court, the indignation of the church was expressed by a public conflagration of his published writings. And in return, Luther, after previous notice, and in the presence of an immence concourse of spectators, committed the authoritative books of the Roman hierarchy, together with the condemnatory bull of the pontiff, to the flames. The Papal bull was renewed, accompanied by a sentence of excommunication; but its reception served only to show its diminished power against the advancing public sentiment. Recourse was now had to the civil authorities; and the assembled princes and nobles of Germany were urged to bring the Reformer to their bar for trial. A summons was issued accordingly; and Luther, notwithstanding the remonstrance of influential and powerful friends, fearlessly placed himself at their tribunal. Here again the public sympathies were with him. His reception was marked with a higher degree of enthusiastic attention and favor, than that of the emperor himself. When confronted with his prosecutors, he respectfully but firmly maintained the stand he had taken; avowed himself the author of the writings which bore his name; boldly vindicated the truth of his opinions, and refused to recant, unless convinced and refuted from the scriptures themselves. He left the council unmolested, but was followed by a royal edict of condemnation. And though placed for a time in confinement for his security, by the hand of friendship, he did

not cease his labors to expose and refute the corruptions and heresies of Papal Rome, and in defence of the doctrines which he had espoused and promulgated. In the meantime, almost every city of Saxony embraced his doctrines, and the principles of the Reformation spread and prevailed. On his return to Wittemburg, the place of his residence, he resolved that the lamp of life,' the scriptures, which had illumined and scattered the darkness of his own mind, and which he had in part translated into German, at Wartburg, in his confinement, should be given to the community around him; publishing and circulating each portion as soon as it was revised or translated, until in the course of twelve years the whole was completed. The people soon began to see the contrast between the laws of Christ's kingdom and those of the Roman hierarchy; and both princes and their subjects openly renounced the Papal supremacy. Wrath was kindled against them to the uttermost. The Vatican thundered its anathemas; the civil power was extended to crush the heresy and its advocates together; but it was all in vain ; ' so mightily grew the word of God and prevailed.' Luther maintained his stand against both the civil and ecclesiastical hostility; till, in 1524, seven years after he commenced the work of reform, he threw aside the monastic dress, assumed the garb of a preacher, abjured his vow of celibacy and united himself in marriage with a nun, which caused the impotent rage of his adversaries to burn with still greater fury. The German princes, however, either from political or religious motives, treated him with clemency. Many of them were his firm friends; and the Elector of Saxony, who had been his constant patron, instituted mcasures by which the Lutheran religion was established throughout his dominions."

peated efforts were made to turn the political influence of the country against the Reformation and its friends, and in 1529 the German Diet proceeded to adopt measures to check its progress. These were resisted by that portion of the Diet who were favorable to the cause of reform; and when they found that their remonstrances availed nothing, they entered a solemn protest against the proceedings, and appealed to the emperor and a future council. Hence arose the name PROTESTANT, which has ever since distinguished the other portions of the Christian world from the adherents of the Church of Rome. At a subsequent Diet, held at Augsburg, Melancthon, who had been directed to prepare a statement of the doctrines of the reformed, presented the celebrated confession of their faith, which has since been known as the "Augsburg Confession." The opposition of the Papists to this gave rise to another controversy; to quell which, imperial edicts and the secular power were put in full requisition. This led to political union and resistance on the part of the Protestants, and an alliance between them and the governments of France and of England, whose sovereigns having each a personal pique against the German emperor, were disposed to fan this flame of political discord. All attempts to abolish heresy by force were now relinquished by the emperor, and a truce followed, during which the principles of the Reformation made still farther advances. Many who had feared to avow their enmity to the Pope, now publicly renounced their allegiance to him, and whole cities and provinces of Germany enlisted under the religious standards of Luther. Various unsuccessful attempts were made by the emperor and the Roman Pontiff to terminate the religious controversies, through the space of several years, during which a revised confession of the Protestant faith was prepared by Luther, commonly known as "The Articles of Smalcald," which usually accompanies the published creeds and confessions of the confessions of the Lutheran Church. The emperor and the Protestants also proposed various methods of reconciliation, but these were uniformly defeated by the artifices of the Romanists. At length, wea

ried with the opposition of the Protestants on the one hand, and of the Papists on the other, to every measure proposed for settling their disputes: he began to listen to the suggestions of the Pontiff to end the controversies by the force of arms. The Elector of Saxony and the Landgrave of Hesse, who were the chief supporters of the Protestant cause, made corresponding arrangements for defence. But before the commencement of these sanguinary Conflicts, Luther died in peace in his native town, (Eisleben,) Feb, 18, 1546, aged 62 years. The first contest resulted in the defeat of the Protestants, chiefly through the perfidy of the nephew of the elector. Discouragement and gloom seemed now to gather around their cause. Through fear and by compulsion, they were made to yield up the decision of their religious disputes to a council to be assembled by the Pope. The providence of God interposed at this juncture. A rumor of the plague in the city where they were convened caused them to disperse, and the emperor could not prevail on "his Holiness" to reassemble them. The Popedom, however, having in 1548 passed into other hands, measures were taken for convening another general council. The Elector of Saxony, peceiving some mischievous designs on the part of the emperor against the liberties of the German princes, determined to crush his project and his ambition. He secretly directed the Saxon divines not to proceed as far as Trent, the place of assembly, but to stop at Nuremberg. He also formed a secret alliance with the king of France, and several of the German princes, for defending and securing their liberties; and in 1552, he marched with a powerful army agains the emperor at Inspruck, who finding himself unexpectedly, and without preparation, in the power of the Protestant chieftain was compelled to accede to such terms as the latter should propose; and the result was the ratification of the treaty of Passau, which was considered by the Protestants as the basis of their religious freedom. By the terms of this treaty a Diet was to be assembled in six months to determine an amicable settlement of the controversies. This Diet after much delay at length met at Augsburg, in the year

1555, and brought their long-continued troubles to a peaceful termination. After various and protracted discussions, it was finally enacted by the Diet, on the 25th of September of that year, "that the Protestants who adopted the Augsburg Confession should, for the future, be considered as entirely free from the jurisdiction of the Roman Pontiff, and from the authority and supervision of the Roman bishops; that they were at perfect liberty to enact laws for themselves on all matters

pertaining to their religious sentiments, discipline and worship; that all the inhabitants of the German empire should be allowed to judge for themselves in religious concerns; and to join themselves to that church whose doctrine and worship they deemed the most pure and consonant to the spirit of true Christianity; and that all who should injure or persecute any person under religious pretences, and on account of their opinions, should be treated as enemies of the empire, invaders of its liberties, and disturbers of its peace.'

It was from the church thus reformed, indoctrinated and established, that the German Lutheran Christians in the United States descended. "After the establishment of the Lutheran Church in Germany, by the labors of Luther, Melancthon, and others, about 1525, when the Elector John of Saxony first publicly adopted the amended system, the Lutheran doctrines were introduced into Sweden by the instrumentality of Olaus Petri, in 1527, under the sanction of King Gustavus Vasa Ericson. Into Denmark the Lutheran doctrines were fully introduced in 1527, in the reign of Frederick, after some preparatory steps by Christiern II. The Lutheran Church is also established in Norway, Lapland, Finland, and Iceland, and has some congregations in Hungary, France, and Asia.

According to the best authorities, the Lutheran population in the world in 1836, was as follows :†

The whole Lutheran population in the world has been estimated by the best authorities at from 27 to 30,000,000.

"The earliest settlement of Lutherans in this country, was made by emigrants from Holland to New York, soon after the first establishment of the Dutch in that city, then called New Amsterdam, which was in 1621. This fact, which is of some historic interest, rests upon the authority of the venerable patriarch of American Lutheranism, Henry Melchior Muhlenberg. As I was detained at New York, (says he in his report to Halle,) I took some pains to acquire correct information concerning the history of the Lutheran Church in that city. This small congregation took its rise almost at the first settlement of the country. Whilst the territory yet belonged to Holland, the few Low Dutch Lutherans were compelled to hold their worship in private; but after it passed into the possession of the British, in 1664, liberty was granted them by all the suc cessive governors to conduct their worship publicly without any obstruction.' The

*See Schmucker's Popular Theology, p. 48, ed. 5th.

The Lutheran Herald, vol. iii. No 1, contains the following particulars: "Indeed, so great was the number of Lutherans, even at this time, that the very next year, 1665, after the English flag had been displayed from Fort Amsterdam, they petitioned for liberty to send to Germany a call for a regular pastor. This petition Governor Nicols, of course granted. and in February, 1669, two years after he had left the government, the Rev. Jacobus Fabricius arrived in the colony and began his pas