comedy in representation of our Lord's resurrection! But it would be tiring, though I could fill books with it, were I to give you a description of some of the other processions, relics, &c., or of the blasphemous and sacrilegious baptizing of the fields, in order to render the crops abundant; all which I know from personal observation. By what we have said, however, it will be easily understood how the populace will with pleasure take hold on a religion which, countenancing all the depraved human tendencies towards superstition, gives them, at the sametime, a shield for all their vices; and this, indeed, is quite necessary, for better things could else be minded-perhaps questions about salvation might be raised, which would prove dangerous to Rome. But by taking away their Bibles, so that the Word of God is, in fact (as I know), a police-forbidden book, and by keeping them farther unmolested in, yea, by fostering sensuality and ignorance, and finally, by suppressing, either by violence (as lately was sometimes the case) any religious awakening which could still threaten, or, more frequently, by rooting it out in their will-worship and Carnival mummeries, Rome keeps its people in subjection. It would seem astonishing, at first aspect, how the more cultivated of the people, who are in general Deists, can remain within the pale of Rome. But our astonishment must cease, when we consider the difficulties with which the leaving of Popery is generally beset, and the much private, if not public, persecution to which Protestants are exposed. Rome, on the contrary, affords them, by its work and selfrighteousness, every facility to remain; and their general excuse for her mummeries is, that they are altogether necessary for the uncultivated people, who would not otherwise understand anything about God, neither remember him, but are attracted by a worship exciting their imagination. This holds also true of a great number of the priests, making allowance for the comparatively few devotees, and the still fewer who, amidst much darkness, have got a saving knowledge of the truth as it is in Jesus. Some of the latter are known to me, and I had once, when travelling on the Rhine, the unspeakable delight of a day's conversation with such a person, whose name I have been disappointed not to find yet in the ranks of tne German Catholic Church. It is partly from these premises that I think I may be allowed to deduce my suspicion lest the most of Ronge's people, having once thrown aside all fear, wish more to contend against Rome, under the banner of Rationalism than under that of the Gospel of the Son of God. True it is, that letters from Protestant friends express a hope to the contrary; but one might easily conceive how far they could be misled by their joy in seeing the Anti-Romanistic tendency of the new movement. We doubt not, however, that a good number of the adherents to the new Church are evangelical; as, for example, the Rev. Mr Czerski, to whom we understand twenty priests have given in their adherence, besides those who joined him before, though we must confess that Articles I., III., IV. (p. 105 of the pamphlet), seem to us scarcely orthodox; as also the Rev. Christopher Licht, of the Elberfield congregation, whose letter breathes a Christian spirit, and where, we have no doubt, the beneficial influence of orthodox, living, Protestantism may be seen; and further, all those connected with the late evangelical movement in the Romish communion, occasioned by Säiler, Hug, Hermes, &c.-among the rest, Professor Dr Regenbrecht. In any case we still hail the movement, as having brought them out of the pale of Rome, in which we are firmly assured that it is absolutely impossible that an evangelical tendency can prosper; for Rome must needs be destroyed-it cannot be reformed; and wishing that our fears may be disappointed, we cannot but say that in the new Church, in any case, a way for free inquiry is opened up, which all Christians cannot but desiderate, and of which we ought to take all the advantage possible. As to Ronge himself, whose very recent pamphlets, not known in this country, we have perused, and which breathe all the same naturally noble spirit, our fears were rather augmented by reading an account of his introduction as minister of the new Church in Breslau. This was done on the 9th of March A.C., in the presence of the twelve hundred members constituting the congregation there. Dr Steiner began the cere mony by addressing the congregation, and holding before them the importance of the day, and calling upon them to exercise once more their so long withheld right to choose their own pastor without the interference of others. The congregation then called unanimously, and in the presence of God, the Rev. John Ronge to be their minister. Dr Steiner informed them that the Rev. Mr Czerski, of the new congregation in Schneidemühle, had arrived, to be present on the occasion. No less joy was felt when it was declared that the Rev. Mr Kerbler, till then chaplain of Lindenau, near Münstenberg, had joined the new Church, and was soon to appear in the midst of them. The minister was now solemnly introduced, twelve girls in white, with garlands, opening the procession; then came Ronge, accompanied by Czerski, and Kerbler, and the kirk-session of the new congregation; who, by the way, are also chosen by popular election, and have a right to vote in Church courts, as an account of the elections for the late general council of the new Church sufficiently shows. Dr Steiner then addressed the new minister, holding before him his important duties. Ronge replied, and promised the congregation not to leave them, either in joy or grief, through good or bad report. After the singing of a hymn, Ronge entered the pulpit and preached a sermon, the extracts of which, as given in the Hamburg papers, are (as we fear) rather Rationalistic. After the reading of the ordinary Church prayers, a letter from the new congregation at Dresden was read. Then followed a recital of the Apostles' Creed, to which the whole congregation responded. After the reading of Scripture passages referring to the Lord's supper, a solemn hymn of thanksgiving was beautifully executed, and the congregation dismissed. The Rev. Mr Kerbler has been unanimously chosen collegiate minister to Mr Ronge. In the meantime new congregations are daily forming, and mostly opened by Ronge and Czerski, who itinerate for this purpose from place to place, and which are for the present mostly accommodated in the Protestant places of worship. I must, before I close, take the opportunity of expressing my great disappointment at the conduct of some of the German orthodox Protestants. I am fully aware that, in the difficult circumstances in which they are placed, they cannot, as a body, rise to help Ronge against Rome; they must act more as private individuals, and in helping others who help again directly those who attack Rome; but I must express my astonishment, when I saw some of these good men declaring themselves publicly against Ronge, as a Rationalist, in such a manner as, instead of instructing him in meekness and love, but tended to cast him off at once and altogether. By this means they will not only force them to go for assistance to the Rationalistic Protestants-the danger of which every one will see -but help also Rome, who will gladly avail herself of the arms thus lent her by their enemies. Prussia, however, is understood to give toleration to the new Church, and Saxony will doubtless follow its example, though the alleged answer of the king of this latter country to the Popish depu BASKET OF FRAGMENTS. tation (p. 104 of the pamphlet), has been stoutly and flatly contradicted by some of the German newspapers. What the Popish German States will do remains to be seen. The Archbishop of Mayence, the only prelate who had not approved of the exhibition of Treves, was for a time supposed to be willing to take the lead in the movement; but his answer to the congregation of Offenbach, which applied to him for advice, wherein he counsels them to join rather at once the Protestant Church, shows that our hopes of him have been disappointed. We have no doubt that Rome's policy will be to proclaim them Infidels, and to try to make them really Socinians; for they know that Socinianism will not do for any length of time, and will drive the people, by-andby, back to the superstitions of Rome (this is always their policy against Continental Protestants), or bring them to join the Lutheran Church; which, in fact, would be, at the present stage, very dangerous, desirable as it may be for a future period, when the new Church has gained more strength. In the meantime, Popish priests are not ashamed to add to the exhibition of Treves new fables, as that the holy coat was worn by Jesus all his life, and had grown with him in length and breadth. Yea, an ultra-montane publication from Bavaria, has impudence enough to assure such a gross fabrication as an article of faith. Having thus stated our doubts and fears about Ronge and his movement, we would conclude by proposing that the Christian Churches of Britain, who have been called upon in the concluding sentences of Ronge's Justification (p. 82) to unite with him, should jointly write him a letter, both to encourage his heart and to strengthen his hands, and to demand, at the sametime, of him a clear testimony of his belief in the Bible and the Son of God, as set forth therein. How profitable such a step could be, both in animating him and in drawing his attention more closely to the one thing needful, appears to me self-evident; how requisite, on the other hand, it is for Britain to act once more as a united Protestant country, I leave every British Christian to judge for himself. Let us Protestants take, finally, an example from the efforts of idolatrous Rome to circulate her soul-destructive heresies; and let us, in the name of Jesus, lift up and wave heavenwards a banner for Christ's crown and glory; let us carry it over seas and countries, and plant it on every hill, and on every mountain, till, like the festival trumpet-sound of old, the name of Christ is proclaimed by every lip, and adored in every heart, to the glory of God the Father, through the Eternal Spirit. I am, &c. A GERMAN PRESBYTERIAN. Basket of Fragments. POVERTY RECONCILED.-Poverty only looks well in poetry, and only is well in religion. CAUSE AND EFFECT.-He who has the ear of God has the hand of God. BE NOT HIGH-MINDED, BUT FEAR.-A story is told of a young minister, who ascended the pulpit full of self-possession and vanity; but, having been left to his own strength, quitted it humbled and hanging down his head; upon which an old woman whispered to him: "Ah! Sir, if you had gone up into the pulpit as you came down, you might have come down as you went up." PRIDE is the common forerunner of a fall. It was the devil's sin, and the devil's ruin; and has been, ever since, the devil's stratagem, who, like an expert wrestler, usually gives a man a lift before he gives him a throw.-Dr South. 107 CONCEIT A PROOF OF OUR DEPRAVITY.-We are as vain as if we were in full possession of our original perfection; and our being vain is a certain proof that we are not.-Adam. Philip, the vicar of Croydon, preaching at St Paul's ROME THE ENEMY OF ENLIGHTENMENT.-Rowland against the art of printing, then lately brought into England, uttered this sentence in the course of his sermon:-"We [meaning the Romanists] must root out printing, or printing will root out us.-Fox. THE IMPORTANCE OF EXAMPLE..-The world looks at ministers out of the pulpit, to know what they mean when in it.-Cecil. PROSPERITY too often has the same effect on a Christian that a calm at sea has on a Dutch mariner, who frequently, it is said, in those circumstances, ties up the rudder, gets drunk, and goes to sleep.-Bishop Horne. DEEDS, NOT WORDS.-It is not enough for us to stand gazing upon the wickedness of the times, unless we endeavour to redress it.-Bishop Hall. THE CONSTRAINING POWER OF THE LOVE OF CHRIST. LOVE to Christ is a motive equal to all emergencies. There is a ruling passion in every mind; and when every other consideration has lost its power, this ruling passion retains its influence. When they were probing among his shattered ribs for the fatal bullet, the French veteran exclaimed: "A little deeper, and you will find the emperor." The deepest affection in a believing soul is the love of its Saviour. Deeper than the love of home, deeper than the love of kindred, deeper than the love of rest and recreation, deeper than the love of life, is the love of Jesus. And so, when other spells have lost their magic, when no name of old endearment, no voice of onwaiting tenderness, can disperse the lethargy of dissolution, the name that is above every name, pronounced by one who knows it, will kindle its last animation in the eye of death. And when other persuasives have lost their power-when other loves no longer constrain the Christian-when the love of country no longer constrains his patriotism, nor the love of his brethren his philanthropy, nor the love of home his fatherly affection-the love of Christ will still constrain his loyalty. There is a love to Jesus which nothing can destroy. There is a leal-heartedness which refuses to let a much-loved Saviour go, even when the palsied arm of affection is no longer conscious of the benignant form it embraces. There is a love which, amidst the old and weary "feel" of waning years, renews its youth, and amidst outward misery and inward desolation preserves its immortal root-which, even when the glassy eye of hunger has forgot to sparkle, and the joy at the heart can no longer mantle on the withered cheek, still holds on, faithful to Jesus, though the flesh be faint. This was the love which made Paul and Silas, fatigued and famished as they were, and sleepless with pain, sing praise so loud that their fellow-prisoners heard and wondered. This was the love which burned in the apostle's breast, even when buffeting the Adriatic's wintry brine, and made the work which at Rome awaited him beam like a star of hope through the drowning darkness of that dismal night. This was the love which thawed his pen, when the moan of wintry winds made him miss the cloak he left at Troas, and impelled him to write to Timothy a testamentary entreaty to "hold fast" the truths which were hastening himself to martyrdom. Devotedness to Christ is a principle which never dies, and neither does the diligence which springs from it.-Hamilton's Life in Earnest.. Daily Bread. FRIDAY. "Cease to do evil; learn to do well."-ISA. i. 16, 17. O may my whole deportment prove Christianity does not end in negatives;-no man cleans his garden but with the view of planting of flowers or useful herbs. God calleth upon us to dispossess ourselves of our corruptions, but it is for the reception of new inhabitants. It is not enough that our hearts be swept, unless they be also garnished; that we lay aside our pride, our luxury, and our covetousness, unless humility, temperance, and liberality, shine in their places.-South. SATURDAY. "To-morrow is the rest of the holy Sabbath unto the Lord."-Exod. xvi. 23. Safely through another week God hath brought us on our way; Let us now a blessing seek On the approaching Sabbath-day; Emblem of eternal rest. Study to have a deep sense of your wants upon your spirits, that you may get suitable supplies for them upon the Sabbath. If you were going to a great market next day, you would be thinking the night before what you wanted or needed thereat: The Sabbath is the great market day for your souls, when you may hear Christ crying, as Rev. iii. 18: “I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed." Willison. SABBATH. "The love of Christ, which passeth knowledge."- What in thy love possess I not? My star by night, my sun by day, My spring of life when parch'd with drought, No love like Christ's; yea, his love to us transcends his love to all other things. He loved us more than angels, for he would not put on their nature; he loved us more than heaven, for he left that to come and save us; he loved us more than riches and honour, for he chose poverty, and became of no reputation, to redeem us; he loved us more than the comforts of life, for he parted with these, and became a man of sorrows for our sake; he loved us more than his blood, for he willingly parted with that for us; he loved us more than his soul and body, for he gave both these to be an offering for our sins; he was more concerned for us than for himself; he rejoiced more in our welfare than in his own; he wept and prayed more for us than for himself; and in the time of his greatest strait, when heaven, earth, and hell were all at once rushing upon him, we have his prayer, John xvii., yet it is all spent for us, except one verse or two for himself.- Willison. MONDAY. "Enoch walked with God."-GEN. v. 24. I tell him all my grief and pain, A devout man is he that ever sees the Invisible, and ever trembleth before that God he sees; that walks even here on earth with the God of heaven, and still adores that majesty with whom he con verses; that confers hourly with the God of spirits in his own language, yet so as no familiarity can abate of his awe, nor fear abate aught of his love; to whom the gates of heaven are ever open, that he may go in at pleasure to the throne of grace, and none of the angelical spirits can offer to challenge him of too much boldness; whose eyes are well acquainted with those heavenly guardians, the presence of whom he doth as truly acknowledge as if they were his sensible companions. He is well known of the King.of Glory, for a daily suitor in the court of heaven; and none so welcome there as he.-Hall. TUESDAY. "Giving no offence in anything."-2 COR. vi. 3. To guide my doubtful footsteps right! Beware of everything in your conduct that would prove a scandal. They who see can get over stumbling-blocks; but who would throw them in the way of the blind? "Make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed."-Jay. WEDNESDAY. "Pray without ceasing."-1 THESS. v. 17. Thou canst not be too bold; Beyond thy utmost wants His love and power can bless: Prayer is an all-efficient panoply, a treasure undiminished, a mine which never is exhausted, a sky unobscured by clouds, a haven unruffled by the storm; it is the root, the fountain, and the mother of a thousand, ten thousand blessings. I speak not of the prayer which is cold and feeble, and devoid of energy; I speak of that which is the child of a contrite spirit, the offspring of a soul converted, lost in a blaze of unutterable inspiration, and winged like lightning for the skies.-St Chrysostom. THURSDAY. "The end of that man is peace."-Ps. xxxvii. 37. But O when that last conflict's o'er, Soon shall I learn the exalted strains The glowing seraphs round the throne. When God sends Death as his messenger for the regenerate man, he meets him half way to heaven; for his conversation and affection is there before him. Death is never strange nor fearful unto him. Not strange, because he died daily; not fearful, because whilst he lived, he was dead, and his life was hid with Christ in God. To die, therefore, is to him nothing else in effect, but to rest from his labour in this world, to go home to his Father's house.-Bayly. A Stamped Edition, for circulation by Post, is also published, price 2d. each Number. Edinburgh: Printed by JoHN JOHNSTONE, residing at 2, Windsor Street, and Published by him at 2, Hunter Square. London: R. GROOMBRIDGE & Sons. Glasgow: J. R. M'NAIR & Co.; and to be had of any Bookseiler throughout the Kingdom. THE CHRISTIAN TREASURY. THE FAMILY OF BETHANY. BY THE REV. JAMES ROBERTSON, PORTSBURGH, EDINBURGH. THERE are some places so linked in our minds with interesting associations, that their names have become like so many charmed words. Of these some affect more especially the mind of the scholar, others the bosom of the patriot or lover of his country, while others, again, touch most powerfully the Christian heart. These last are as numerous as they are remarkable. Judea or Palestine, as a whole, stands unrivalled and alone in the estimation of every man of pious feeling; so that he does not regard even his native land with so deep and holy an affection. "What country," he exclaims, " is to be for a moment compared with that whose soil, after being trod by the feet of patriarchs and prophets, was at length hallowed by the presence and dyed by the blood of the incarnate Son of God?" And while this region, viewed as a whole, is contemplated with such emotions, each portion of it has its peculiar interest-its own individual set of associations. Thus, in regard to its mountains, we think of Carmel in connection with Elijah, and his victory over the priests of Baal-of Tabor, as the probable scene of the transfiguration-of Calvary, as the awful spot where the work of atonement was finished -of Olivet, as the mount whence, having "made an end of sin," he ascended to his Father and our Father, to his God and our God. In regard to its lakes and rivers, and even brooks, we have Kedron, the Jordan, and the Sea of Galilee; while, in regard to its towns and villages, time would fail were we to attempt to enuinerate their names, or detail the incidents that have rendered them famous. We, however, select one of them, and request the attention of our readers to the circumstances that have imparted to it an imperishable interest. Bethany was a small village about two miles east from Jerusalem, not far from Gethsemane, the scene of our Saviour's agony, and at the base of Mount Olivet, the scene of his ascension-a fitting spot for humble piety to dwell. Of the inhabitants of this village, almost the only names that have come down to us are the names of those mentioned in the 11th chapter of John's Gospel, who will be held in everThey were but little lasting remembrance. known at the time-they achieved nothing worthy, as men esteem it, of being recorded in history or embalmed in song; yet they were amongst the few truly great ones of the earth, who, in the face of an unbelieving and persecuting world, embraced and honoured the lowly Jesus; and they have found a place, not only in the Volume of Inspiration, but in the Lamb's Book of Life. Their names were, Mary, Martha her sister, and their brother Lazarus. Which of the sisters was the elder, we cannot positively No. 10. say; Mary, however, seems to have been the The perfection of female character would seem to lie in the union of the characteristic excellences of these two women-in combining attention to household affairs and the offices of hospitality with the due improvement of means of grace and spiritual profit. Let married women especially attend to this, and so study arrangement and order, as to have time to receive visits of Jesus, and reap the benefit of his instructions. Wherever there is a willingness and preparation to receive and entertain him, he will vouchsafe his presence; and there ought to be such preparation, not only in prospect of the Sabbath, but, if possible, morning and evening, by securing leisure for the exercises of family devotion. Then should the world be forgotten, and Jesus employ all our thoughts, and engross all our affections. Of Lazarus, the brother of Martha and Mary, we know nothing more than what is related in the chapter previously referred to, and the one which follows, where we learn that he was And present at a supper given to the Saviour in Bethany shortly before his crucifixion. this is enough; for, however pleasing it might be to have had some further particulars regarding him, it should be borne in mind, that the object of the inspired writers is to exalt the Redeemer; so that, instead of directing attention to other matters, however interesting, their habitual aim is to fix our minds on him, and to impress us with just ideas of his excellence and glory. We may, however, safely enough conclude, from the affection which the Saviour bore to him, that Lazarus was a partaker of like precious faith as his sisters, and that they thus formed a group bound and endeared to one another by ties still holier than those of mere consanguinity, and more indissoluble. And Oh! how unspeakable a mercy is it, when, in spite May 2, 1845. of constitutional differences in a family, grace is seen paramount in all, purifying their hearts, sweetening their tempers, and uniting them in an affection which death will but enhance and refine. But, alas! how rare a thing is this! And why so rare? Partly, it may be, through the fault of those brought to the knowledge of the truth, not striving sufficiently, by prayer and in the use of means, for the spiritual wellbeing of the rest. We know not how it was at Bethany -whether one was made instrumental in converting another, or all were converted at once; but the former is the more usual way. Pious parents should give themselves, and they should give God, no rest till they behold a work of grace begun in their children-till they have good reason to believe that they have been born again; and where the parents are ungodly, or have been removed by death, but some one of the family is religious, it becomes that one to do everything in his power for the salvation of the whole. Such procedure, prayerfully adopted and persevered in, would be attended with the happiest results. True, such results might not follow in every case. Grace is rich, but it is also sovereign in its exercise. "He will have mercy on whom he will have mercy." Still, we should have the satisfaction of knowing that we had done our duty; and if at last we should behold a parent or child, a husband or wife, a brother or sister, on the left hand of the Judge, while we ourselves are on the right, freed from their blood, we will at once humbly adore, and cordially acquiesce in, the will of Him who doeth all things well. Such was the family at Bethany-a family with whom Jesus had considerable intercourse, and to whom he was warmly attached. "Now Jesus loved Martha, and her sister, and Lazarus." The date of the commencement of the Saviour's intercourse with them we cannot confidently assign; perhaps it was the period spoken of by Luke (x. 38): "Now it came to pass, as they went, that he entered into a certain village: and a certain woman, named Martha, received them into her house." Ere this, Martha must have heard of him, nay, it was probably because her heart had been previously opened to receive him that she welcomed him within her threshold. Nor are we to think lightly of this mark of respect, recollecting the circumstances of the times, and the opposition everywhere manifested to Jesus. It discovered a strength of regard and a decision of mind to which perhaps some of us are strangers. Are none of us ashamed to receive and entertain Jesus in our houses, in the way of habitually acknowledging him in our families, deferring to his authority, and cultivating his worship? Many are the households in the land from which he is excluded. Has he found lodging in ours? and are we daily rejoicing in his presence and fellowship? Blessed is that house in which the Son of God is an inmate. Everything in it is blessed. There may be poverty, there may be sickness, but all is sanctified; and the Saviour, having for a time dwelt with its occupants upon earth, will at last take them to himself, that where he is, there they may be also. "Now Jesus loved Martha, and her sister, and Lazarus;" he loved them because of their kindness to him, but chiefly because of the faith and Christian principle which they manifested. The grand occasion of the Saviour's affectionate regards was the piety of the family; and where this is awanting, no such regards can be entertained or expressed. How serious a train of thought does this suggest! Looking abroad over our country, how many homes are there in which we behold parental affection rejoicing over youthful promise! - how many hearths that are bright and joyous! but is religion there?-is piety there? If not, what are these with all their amiabilities and all their accomplishments, in the estimation of the Saviour? Oh! it matters not that the members of a family are beautiful, are amiable, are surpassingly accomplished, if they are not godly. It is not on such things that the eye of Jesus loves to rest, but on scenes where Christian faith, and love, and hope prevail. Where these are, there is his home and his dwelling-place, whether in the crowded city or quiet countrywhether within the palace of the prince or the! cabin of the peasant; and the more of a family there are who are pious, the more will that family be the object of the Saviour's complacent regards. Hence the family at Bethany was peculiarly endeared to him. Even when with the twelve, he was not wholly amongst friends-for one of them was a devil; but when in the house of Mary, and Martha, and Lazarus, he was amongst none but attached disciples-disciples who seem to have lived together in the bonds of the closest mutual affection. But what we would chiefly impress upon the minds of our readers is, not so much the excellence of Lazarus and his sisters, as the amiable character of the Saviour himself. Think of him on earth, delighting to cultivate habits of intercourse and fellowship with the children of men -of doing this amid his manifold cares and sorrows, and even in the near prospect of the solemn, the awful hour of atonement! See him fatigued with labour in Jerusalem, repairing to Bethany, to partake of the hospitality of kind friends, and reciprocate their attachment; and mark him, at length, as he stands at the grave of one of them, and weeps! His was indeed a heart formed for love! nay, it was love itself! and it is still the same. "We have not a High Priest who cannot be touched with the feeling of our infirmities, but who was in all points tempted like as we are, yet without sin." Christian! rejoice in this. He who loved Martha, and Mary, and Lazarus, loves all his people with a similar affection, and watches over them with an equal care. This is his language to them: "As the Father hath loved me, so have I loved you; continue ye in my love." His love never alters. In all circum |