rate us from the love of God, which is in Christ Jesus our Lord." 5th, We would only further remark, that the passage suggests evidence in support of the divinity of Christ.—It is impossible that “all power" should be communicated to the highest created intelligence, or that it should be skilfully exerted by him. None but Deity could sustain or wield the power with which our Saviour is invested. He on whose shoulder the government is laid must be "Wonderful, Counsellor, the MIGHTY GOD, the Everlasting Father, and the Prince of Peace." Besides, Christ claims eternal pre-existence as his prerogative; and this can be affirmed only of God. He speaks of a glory which he had with the Father "before the world was;" which last expression is just a formula equivalent to eternity. He who was before all things, and by whom all things consist-he who is possessed of eternal, underived existence-he who was from everlasting "the brightness of the Father's glory, and the express image of his person," now "in the likeness of sinful flesh," utters the prayer to which our thoughts have been directed. Christ constantly kept this great end in view; and when he said anything or did anything, it was that his Father might be glorified. "Glorify thy Son, that thy Son also may glorify thee." The great design which God had in view, in the creation of man, was the manifestation of his glory; and by keeping this object before us we are only fulfilling the law of our creation. But fallen and degraded man has burst asunder this golden chain which bound him to the throne of the Eternal, and, in the pride of his heart, has substituted his own honour and his selfish interests as the rule of his conduct. He longs and labours for whatever may contribute to his own aggrandizement, or secure for him the congratulations and applause of the world; and all the while he obstinately shuts his eyes to the frowns of that God whose authority he contemns, and whose power he virtually defies. He gives up the substance for the shadow. He forsakes "the fountain of living waters" for broken and empty "cisterns." This conduct not merely implies the deepest guilt, but the most consummate folly. Let our readers see that their conduct be regulated by higher wisdom. Keep in mind this general law: "Whether ye eat or drink, or whatsoever ye do, do all in the name of the Lord Jesus, giving thanks unto God, even the Father, through him." Remember that God has connected, by an inseparable link and in infinite goodness, the advancement of his glory with your own eternal welfare, and that by aiming continually at the former, you are taking the direct path to the attainment of the latter. As you reverence, then, the authority of God-as you value your immortal souls-bear all the unutterable sorrow which was neas you would have the lost dignity and glory of your nature restored-let this be your earnest and habitual prayer: "Hallowed be thy name, and enable us to hallow it." What think you, then, O Christians, of your High Priest? Is he not worthy of your admiration and love? Can you contemplate his unparalleled generosity in giving himself up for your sakes to the awful and mysterious agonies of that hour" to which he so emphatically alludes; can you view him in the act of offering up supplications to his Father, and in these supplications identifying your interests with his own, and identifying both with the glory of his God-proclaiming himself ready to cessary to this result, that you might reap all the unutterable joy-without having your affections awakened, and your very hearts melted within you? This prayer was uttered on earth, but he has carried the substance of it, in so far as you are concerned, within the veil, where he is exalted above all the dark and threaten 4th, A fourth subject of reflection is, the security of the people of God.-Christ is invested with all power, that he may give eternal life to as many as the Father hath given him. Having clouds which lowered around his path ing all power, and exercising that power for the benefit of his people, it is impossible that anything should prevent the accomplishment of his gracious designs. Earth and hell may combine against them-the world may bring all its terrors and all its allurements to bear upon their minds-apostate spirits may muster in strong and in terrible array, and assail them with all their fiery darts; but still, amid all that tends to seduce, and all that tends to appal them, their song for evermore shall be: "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than conquerors through Him that loved us. For we are persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any creature, shall be able to sepa while here; and in him who sits on his Father's right hand, clothed with your nature, and in whom you see concentrated so bright an assemblage of glories, you behold your High Priest on his throne, still watching over your interests-still pleading your cause. The love which led him to the garden and the cross on your account, has not dissipated like "the morning cloud and the early dew." It still glows in his bosom as strongly as ever. And shall your love to him grow cold-shall your gratitude and admiration be diminished? Will you give your affections to that world, from the evil of which he is even now praying you may be delivered? Will you not much rather give yourselves up entirely to him who has done so much to draw you to himself? Will you not devote yourselves to his service? Will you not glory in avowing your connection with him, and your allegiance to him, and put forth all THE MOVEMENT IN GERMANY. your energies to extend the glories of his cross and the triumphs of his Gospel? Oh! who can tell the blessedness of those who are enabled thus to act? When their "hour" is come in which they must be "no more in the world," they will be able to say with something of Christ's Spirit, and with something of his triumphant exultation: "We have glorified thee, O God, however imperfectly, on the earth; we have finished the work which thou gavest us to do." To their departing spirits the portals of immortality will be thrown wide open, and, having overcome, they will "take their seats with Jesus on his throne, even as he also overcame, and is set down with the Father on his throne." Impenitent sinners should remember, that as this glory cannot be theirs if they remain as they are, God will be glorified in their eternal destruction. Think of the awful, the alarming alternative, and while yet your day of grace continues, and while the offers of mercy are still held out to your acceptance, "kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him." THE MOVEMENT IN GERMANY. JOHN RONGE AND THE GERMAN CATHOLIC CHURCH. IN a former Number of the Treasury, we gave some account of the remarkable movement which has recently taken place on the Continent, under the leadership of John Ronge, a Romish priest, who, fired with indignation at the imposition practised on his countrymen, by the exhibition of the pretended Holy Tunic at Treves, addressed a letter to his bishop, boldly denouncing the whole affair; and for doing so, was deposed and excommunicated. An extremely interesting and intelligent narrative of the whole proceedings having just been published,* we are enabled by it, and by information which we have received from other sources, to lay before our readers some further particulars in connection with the movement. In a The excitement it occasioned is still very great, or rather apparently every day increasing. large number of the principal towns, congregations have been formed, and in many other places the people are but waiting for the sanction of Government to abandon the Romish communion, and form congregations also. The uncertainty which prevails as to the course to be adopted by the State, in reference to the new Church, seems to act as a considerable hindrance; but hopes are entertained that free toleration will be granted. The King of Saxony has already declared that his subjects may follow the dictates of their own consciences in the matter, and join the new Church without fear, if they think it right to do so. The bishop and clergy of Leipsic waited upon him, and in the true spirit of Romish intolerance, attempted to enforce upon him the duty John Ronge, the Holy Coat of Treves, and the New German Catholic Church.-Edinburgh: 1845. 87 of putting down the new sect by the strong hand of power. The reply he made to them was as follows: "I wonder much at the demand you have made; and all the more, as you know that nineteen-twentieths of my subjects are Protestants, whose conduct of late to my Catholic fellow-citizens has greatly reking of a constitutional State, and, as such, have projoiced my heart. You know, moreover, that I am mised and sworn to secure full religious freedom to my subjects, of whatever faith. I shall, then, place no obstruction in the way of what has taken place, but give events their free course, because I will not, and worship from which alone he expects salvation. and dare not, make any one swerve from that faith This is my firmly-settled resolution."" It is expected, that in Prussia a similar course will be followed. But it is otherwise in Austria, where, as we stated in our last, Popery has been sufficiently powerful to prevail upon the Government to issue proclamations declaring the formation of German Catholic congregations contrary to, and punishable by, law. The movement is very evidently, in any view, one of immense importance. A breach in the ranks of Rome-wide already, and every day widening-thousands in all parts of the Continent, including many of her priests, abjuring her communion, and a spirit of inquiry excited even among those who still adhere to her-these are circumstances full of promise, and from which we do not wonder that much is expected. At the same time, everything depends on the direction which is given to the movement. If, while the people's mindsdelivered from the shackles of superstition are thus excited and stirred, the free and full Gospel of Christ were proclaimed everywhere, how blessed would be the results! The Continent might be won for Jesus. But if it be otherwise-if the Gospel, not understood by the leaders, be not proclaimed to the people, and if both settle down without a knowledge or a thought of the alone way of salvation-then how miserable will be the end!-how dark the day after such a morning of promise! A heavy responsibility lies upon the Evangelical Churches of Britain in this eventful matter; for we are not without our fears that Ronge himself is, as yet, a stranger to the truth as it is in Jesus. We have read his vindication -his letter to the inferior clergy-his confession of faith, and extracts from the sermon which he preached after his induction at Breslau, and cannot conceal from ourselves the fact, that in them all the Gospel of Christ is not to be found. Nor will this be wondered at, if we consider that he has lived all his days in a locality where the principal sway is divided between Popery on the one hand, and Rationalism on the other. But how awful will be the blunder-how great the sin-if the Churches of Britain stand idly by, instead of doing what in them lies to give the movement an Evangelical direction! "A German Presbyterian" has addressed to us a letter, which will appear in our next Number, and in which he proposes that a deputation should be sent to Germany from the Churches here, who might declare to Ronge and his brethren the whole truth, and urge them to take their stand, as Luther did, on a pure Gospel basis. Most assuredly, some such step ought instantly to be taken; and, if taken, who knows how abundantly the Lord might bless it? Every week's delay will but make the task more difficult. It would be well if Protestants were, in this matter, to take a lesson from the enemy. While Protestantism speaks, Popery acts; and while words are as nothing, deeds prove to be everything. Let, then, every influence be brought to bear on this signally important movement, while it is so fitted to receive the truth's impression. Popery has not yet recovered from its astonishment; but it will soon be on the field with all its resources, directed by all its craft, towards the recovery of the ground it has lost. And if she has the field to herself, unopposed by an army with the Gospel banner, it is not difficult to foretell the issue. Church ceremonies connected with it. It would be useless to enter into other details, when all are equally barefaced. The above case may be selected as a rather better than average specimen of the Popish miracles of the Continent." THE TWENTY OTHER HOLY COATS. "In addition to the discussions which have appeared in the public prints, a vast mass of pamphlets ha been issued on both sides. The most remarkable of these is one issued by two professors in Bonn, Gildermeister and Sybel (the latter a Catholic), entering into a grave and learned historical inquiry as to the genuineness of the relic, exposing in the most triumphant manner the various defences which have ap peared on the Catholic side, and all characterized by the most severe sarcasm, in holding up the trumpery of the system of relic-worship to contempt. The title of the book is, "The Holy Coat of Treves, and the The following extracts from the pamphlets above Twenty other Holy Coats." A second edition was referred to, will be read with interest: THE HOLY COAT. soon called for, in which four other such relics were stated as discovered. It is generally known, that among these numerous claimants for genuineness, the great body of the French clergy have bid hard to "The relic itself was placed near the altar in a prove that the coat of Argenteuil is the genuine gold frame, with a glass front at a considerable disone; and this view has been warmly defended by tance from it; its shape resembling a French blouse one of the Catholic clergy of Einsiedeln in Switthe colour somewhat brown-though the poor peasantry were taught to believe that to every eye itzerland-notoriously one of the most celebrated presented a combination of colours entirely distinct. An opening was made on each side of the frame, to allow the hand to come in contact with the relic; and whatever did touch it, was believed to acquire a peculiar sanctity. A deep basin was placed in front, to receive the offerings of the pilgrims, which were to be given to the cathedrals at Treves and Cologne, and to a Catholic seminary in the former city." PRETENDED MIRACLES. "We now proceed to notice the inseparable adjuncts of such proceedings-the miracles which are said to have been effected. To a Protestant, who has not spent some time in a Catholic country, it must seem in the highest degree strange to hear of solemn statements, by opposite newspapers in support of, or in opposition to, certain pretended miracles; nay, not only so, but to have countermedical certificates pitted against each other on the issue. Yet all this has lately been done. It would be worse than useless to recite the floating stories which one hears in the neighbourhood, about Protestant clergymen dying suddenly in the full possession of health, for having denounced the whole thing as a piece of imposture to a body of passing pilgrims, or of the many miraculous cures of sight, lameness, and the like. Yet, that all this is fact, any intelligent and inquiring tourist of the Rhine can testify. One case, in particular, created great interest-that of the Countess Droste-Vischering, a relation of the Archbishop of Cologne, who has been for many years unable to walk without the use of crutches, but who, after beholding the Holy Coat, was enabled, to the wonderment of all, to walk home unassisted! The plain truth comes out from her medical adviser-that she had been long suffering from a diseased kneejoint, that she resolved at all hazards to go to Treves, and that, while in a fit of ecstasy before the relic, she had excited a degree of energy, in stretching or bending the diseased limb, which had given the temporary relief, by relaxing the long rigid muscles. Since this period she has had relapses, and is, we believe, now using the crutches, which had been too hastily hung up in the cathedral as a thank-offering for her marvellous restoration. Yet this simple story is paraded about and magnified into a miracle, to give still greater eclát to the Holy Coat and the More than places of pilgrimage in the world. this, writings have appeared stating the events connected with the other relics of the same name, and treasured with equal sanctity in numerous cathe drals; also giving an account of the separate and independent series of miracles wrought by each as the the reader with more of such details. We desire true coat of the Lord. It would be tedious to detain merely to notice the various workings of the movement in and out of the Catholic Church. accordingly suffice to state, in addition, that poetry as well as prose has been called into requisition, and that satirical ballads and lyrics have been numerously circulated, and eagerly read by all parties. Many of them are filled with the most stinging remarks on the general position and moral character of the clergy." WHAT THE PAPISTS ARE DOING. It may "Since the events that have taken place, Bishop Arnoldi has been honoured with torch processions in Cologne and Bonn and Coblentz, and has been burned in effigy by the students in Jena. So far from wishing to undo what has been done, he has instituted an annual Church festival, to be called the Festival of the Holy Coat, the Nails, and the Lance, and to be held on the Wednesday in the third week after Easter. Nay, not only so, but it has been actually reported that he has resolved to establish another pilgrimage in honour of the HOLY NAIL, which Prince Metternich has, after solemn conference and nego tiation, promised to the Cathedral of Treves. The bishop has lately given a proof of his tyranny as well as his superstition, in suspending one of the clergy of his diocese, by name Licht, who had dared to doubt, and to express his doubts to his people. He had been promised to be reinstated on retracting his obnoxious opinions about the Coat, but has preferred degradation to dishonour. Our clergy, says one account, appear to lose in prudence exactly as the Separatists increase. Thus, so far from the more extreme section of them expressing themselves with greater caution than formerly, some of them are de clared to have taught openly since the event, that not only was this the bona fide coat of our Lord, but that it was the only coat which he ever wore, and that it grew with the growth of his body from the cradle to the cross! To counteract the influence of the THE REFORMATION VIEWED AS THE RESURRECTION, &c. dhe movement now in progress, Bishop Arnoldi, in conjunction with the Bishop of Cologne, has instituted a new Catholic society for the Rhine provinces, the object of which is-by a monthly journal, by the circulation of sermons and tracts, by the publication of standard Catholic works at a cheap rate, by the founding of a new Catholic library and the like to diffuse a spirit of stronger Catholicity through this section of the Church. A member of the Theological Seminary is already named as its president, and collections are ordered to be made on a general scale in all the parishes, and specially by calls made at each individual house. In addition, five new journals of the same stamp have been established." SABBATHS. BRIGHT shadows of true rest! some shoots of bliss! The next world's gladness prepossessed in this; Eternity in time; the steps by which We climb above all ages; lamps that light Transplanted paradise; God's walking hour; The creature's jubilee; God's parle with dust; A gleam of glory after six days' showers; Deducted from the whole; the combs and hive, And home of rest; The milky-way chalked out with suns; a clue THE REFORMATION VIEWED AS TRE RESURRECTION OF SCRIPTURAL TRUTIIS. BY THE REV. THOMAS M'CRIE. THE first doctrine revived by the Reformation, was that which occupies the first place in Scripture the doctrine of salvation by grace. This doctrine had become grievously corrupted both by the theology of the schools and by the superstitions of the priesthood. "What knowledge other persons may have derived from the scholastic divinity of the times," says Luther, "it is for them to consider. In regard to myself, I am sure I learned from it nothing of the real nature of sin, of righteousness, of baptism, or of the whole Christian life; nor anything of the excellency of God or his works, his grace, his justice. Faith, hope, charity, were to me words without meaning. In short, I not only learned nothing right, but I had to UNLEARN everything which I had acquired in that way. In the schools I lost Jesus Christ. I have now 89 found him in Paul." The manner in which Here, then, was the revival of the primitive doctrine of Christianity-the essence of the whole Gospel which was comprised in the answer given to the Philippian jailer, when he asked the apostles, "Sirs, what must I do to be saved?" "Believe on the Lord Jesus Christ, and thou shalt be saved." The answer was short, and the doctrine simple; but both as preached by the apostles and as revived by Luther, it implied much. It implied that man is by nature a condemned criminal; that he can do nothing of himself to effect his deliverance; that Christ, by his death, rendered a full satisfaction to divine justice, and obtained eternal redemption for all them that obey him; that faith is the only means of being interested in that redemption; that all are invited and warranted to believe on Christ for salvation; and that whosoever shall believe is justified, has peace with God, has access into grace, and rejoices in hope of glory. All this, and much more, is necessarily involved in the doctrine of free justification by faith; and all this must Milner, iv. 397, 398. have been taught by the Reformers when they taught that doctrine. There are two remarks here, however, which we would submit to consideration, as showing the advantages of Luther's position. In the first place, though the doctrine of the Gospel he preached, viewed in all its bearings and relations, is a most extensive one, yet it is at the sametime distinguished by great simplicity and point. All the doctrines connected with it converge, as it were, to a single point, and bear upon that, so as to enforce and give it effect like the two-edged sword, to which it is compared, the firm and compact body of which is tapered and tempered to a single point, with which it does all its execution. In this respect Luther had an immeasurable advantage over his opponents. The doctrines of Popery are just the reverse. They are complicated and contradictory. Popery cannot return a simple answer, such as that of Paul to the Philippian jailer. With so many mediators, works of merit, and penances and absolutions, the mind is distracted amidst a multiplicity of objects; whereas all the doctrines of the Gospel meet in one centre-look and lead to one point-and that is Christ. "I determined," says an apostle, "to know nothing among you, save Jesus Christ, and him crucified." This simple view of the matter was unfolded in the writings, and enforced in the sermons, of the Reformation. "How is one to become pious?" asked Luther." A cordeliar friar will answer, Put on a grey cowl, and gird yourself with a cord like mine; a Roman monk will reply, Hear mass and fast; but a Christian will say, Faith in Jesus Christ alone justifies and saves. Before we can have works, we must first have eternal life; and when we are born anew, and made children of God by the Word of grace, then come the good works." In the next place, in the writings of Paul the Reformers found weapons ready made, and admirably fitted for supporting this cardinal truth. The arguments and errors of Popish writers bore a striking resemblance to those of the Judaizing teachers in the days of Paul, which he answers so triumphantly in his Epistles to the Romans and Galatians. Luther, therefore, had no difficulty in refuting his adversaries. He found himself opposed to the same heresies, under a different name, which Paul had already refuted; and he had only to discharge the artillery which that valiant soldier of Christ had prepared to his hand. Hence the delight which he took in these Epistles, particularly in that to the Galatians, on which he published an excellent commentary, and of which he was heard to say, shortly after his marriage, in the naive and nervous language which he used in his moments of enthusiasm: "The Epistle to the Galatians is my Epistle; I have married it; it is my Catherine de Borra!" Having once inserted the wedge of this hea venly doctrine, Luther's success was certain. In "The Church had fallen," says one who should be read by all, "because the doctrine of faith in the Saviour had been taken away from it. That it should rise again, it was necessary that this doctrine should be restored to it." fact, after the establishment of this primary truth, it was not necessary, to the demolition of the Papal superstitions, that they should be formally assaulted in detail. For example, to overturn the idolatrous worship of images and saints in that Church, it was not necessary to enter into argument with them as to the sinfulness of idolatry, or to meet the subtle distinctions made by the Romish doctors as to their worship of douleia, and worship of latreia, by which they attempted to justify the practice. The simple doctrine, "There is one God, and one Mediator between God and man," cut at the root of all such reasonings; for as worship was given to the saints only on the supposition that their merits and intercessions availed us, the discovery that there is only one sacrifice which can take away sin, and the all-sufficiency of that sacrifice, showed at once the absurdity of all other mediators and sacrifices. Men threw their idols to the moles and the bats, saying, What have we any more to do with them? Even in point of argument this was enough; but let it be remembered, that this was not merely the result of cold reasoning with those who had cordially embraced the leading doctrine of the Reformation. It was matter of living faith and solid experience. They had felt in their hearts the peace that flows from faith in the cross of Christ; and in the strength of it they were prepared to break through a whole troop of scholastic subtleties and monkish superstitions, and to overleap every wall that stood in their way. This was more especially remarkable in the case of those who suffered martyrdom for their faith. Among these were some distinguished neither for learning nor information-mere babes in point of common knowledge; but possessing the simple knowledge of saving truth. Their persecutors, provoked at what they termed their obstinacy, often attempted to confute and confound them, by entering into controversy with them. But the martyrologies of various countries bear witness to the complete success with which these sufferers maintained their point, and turned the tables on their accusers. As an illustration, we may select an example or two from the confessors and martyrs of our own country. Catherine Hamilton, an amiable lady of rank, was the sister of Patrick Hamilton, the first Protestant | martyr in Scotland. After his death, Catherine was also accused of heresy, and summoned to appear before the king and his bishops. Being questioned upon good works, she boldly replied, that, according to Scripture, no man could be saved by his works. "But," said one of the friars, "there are different kinds of works; * History of the Reformation, by Merle d'Aubigné. |