sanction of the Christian Knowledge Society. On the Liturgy: the Bishop of Peterborough's “Village Conversations;"_Brown's “ Dictionary of the Bible,” (Leigh, Strand); Bishop Tomline's “Study of the Bible,” (Rivington); Robinson's “Biblical, &c.

Dictionary,” (Longman.) Dictionary of the Bible.—“J. W.” states that he has found the

following work very useful. "A Dictionary of the Holy Bible, containing an historical and geographical account of the persons and places; a literal, critical, and systematical description of other objects, whether natural, artificial, civil, religious, or mili. tary; and an explanation of the appellative terms mentioned in the Old and New Testaments." By the Rev. John Brown, late Minister of the Gospel at Haddington, &c. London: Tegg, 1810. It contains about 760 pages 8vo, and can be had at a moderate

price. " M. G.” recommends Cruden's “Concordance." This book is

well known and extensively used as a guide to find out whereabouts in the Bible any text stands; but it also serves the purpose of a dictionary to the Scriptures, by giving a concise and yet complete explanation of the most important terms under their respec

tive words. “A Teacher" asks for a good work as a key to the Bible. I have Barr's “ Scripture Student's Assistant," published by Blackie and Son; and also Gurney's “Dictionary of the Bible;" both of

which I find very useful.-T. B. Answers to “U. S.” Children may easily be made to understand that God in saving sinful men who look to him for salvation through his Son, puts all his Son's goodness or merit to their account, and all their sins to Christ's account, who bears their punishment in our stead, for “by his stripes we are healed.” God looks upon us through his Son with favour and love. He sees us in his Son. And just as when you look at any object through coloured glass the object is seen in the colour of that glass through which you look, so God looking at us through the medium of his Son sees us with complacency and love because of that me

dium. We are accepted in the Beloved. Psalm xxxvii 25. David gives the result of his experience, and no doubt he spake as he found. If we do not find the same, we be

lieve it will be because of some want of faith or some other defect. The Editor does not know of a Magazine that entirely meets the wants

of “U. S.” The “ Christian Mother's Magazine” might perhaps do. The “Youth's Magazine” might be tried; or perhaps

the “Church of England Magazine." All recommendations of books must have the name and address of

the writer, as indeed it would be better that all communications

should have. The Editor cannot call to mind the exact work that “A Teacher"

wants. Received for the Paris Schools, £1, from “A. S. L.” whose ques

tions shall be answered, if possible, in the Teacher's Visitor.




No. 26.

JUNE, 1846.

Vol. IV.



BY THE REV. THOMAS MʻCRIE, EDINBURGH. To the common taunt of the Papists, “Where was your religion before Luther?” we might reply, It was buried -buried under the rubbish of Popery—but it was buried alive. For all the blessed purposes which it was designed by its Author to serve, in regard to the world at large, it may be said to have been buried; but the religion itself existed, and was never wholly extinct. It lived in the Bible, “the Word of God which liveth and abideth for ever”-it lived in the hearts of the pious few who, in the midst of surrounding death and darkness, had caught a glimpse of its saving light through the institutions which had survived the general wreck of Christianity—it lived in the valleys of the Alps, among the primitive Waldenses -it lived even in depth of the cloister, where occasionally the solitary monk found that its “stolen waters were sweet,” and its “bread eaten in secret was pleasant;" and where, ultimately, the vital spark lighted upon the heart of the heroic Luther. Thenceforth the mighty heart of Germany was moved, and its pulsations were felt in the remotest regions of Europe.

It was by the prayerful and persevering study of the Holy Scriptures, a copy of which he found in his convent, that Luther first acquired those views of divine truth which, gradually expanding and unfolding as he advanced into the full-formed Gospel of Christ, made him a new man, and ushered him into a new world. And it is with feelings of no common interest that the reader of his life traces the course of this truly great man, from the moment that the truth dawned upon his mind,

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through the varied incidents of his progress. We dwell with delight on the heroic resistance he made, at the outset of his career, to the profligate sale of indulgences -his triumphant encounter with Tetzel and the Romish doctors. We hang with breathless suspense over his journey to the city of Worms, there to confront the emperor, surrounded by a multitude of princes, nobles, archbishops, bishops, and representatives from almost every kingdom in Europe, such as never, perhaps, convened before—to confront them alone, single-handed and unprotected, except by a safe conduct which he knew had formerly been basely violated in the case of Huss. We hear him, with undaunted courage, replying to the entreaties of his friends not to enter the city: “Go and tell your master, that though there were as many devils in Worms as there are tiles on the roofs, I would enter it;" and when they said, “They will burn you to ashes, as they did John Huss,” replying with equal firmness, “Though they should make a fire reaching from Worms to Wittemberg, and rising to the sky, I would pass through it in the name of the Lord—I would appear before them I would enter into the mouth of that Behemoth, and confess the Lord Jesus Christ!” Finally, we rejoice to see him terminating his days in peace, after having been the instrument of imparting to unnumbered thousands the blessings of an opened Bible, a recovered Gospel, and a purified Church. But the pious reader of this wondrous history will be at no loss to discover the real secret of his success. Nothing will be more deeply impressed on his mind than the conviction, that Luther would never have become a Reformer had he not first become a Christian; that the Reformation owed its success to the operation on the hearts of men of those same truths which first convinced Luther that he was a sinner, and laid him, a trembling but hopeful penitent, at the foot of the cross.

We have said that Luther found his religion in the Bible; and it was not long before he discovered that, in every vital point, it was at variance with the system of Popery. One by one the abominations of that “mystery of iniquity" rose into view, until it glared on him in all

its monstrous proportions--the Antichrist of Scripture, the Man of Sin, and Son of Perdition. On the other hand, in direct contrast, "the Mystery of Godliness” evolved itself, and the Temple of Truth was seen standing, as the rubbish was removed from it, fresh and fair, in all its beautiful proportions, as it was at the beginning. The discovery filled him with mingled feelings of amazement and delight-similar to what, we may suppose, would be experienced by the late discovery of the ancient cities of Herculaneum, which, built in the palmy days of Rome, but buried for ages under the burning lava of Vesuvius, immediately upon removing the rubbish, presented themselves standing entire-streets and houses, pillars and porticos—as they stood at the fatal hour when first entombed in their fiery sepulchre.

The Reformation, therefore, was truly what we have represented it—the resurrection of Scripture truths. If we are asked, What Scripture truths were then revived ? we might answer with perfect propriety, that the whole of revealed truth, viewed as Scripture truth, was then revived ; for the whole may be considered as having been buried with the Scriptures. When once the Pope had succeeded in his blasphemous attempt to substitute his authority in place of that of Holy Scripture, and had withdrawn the Word of God from the sight of men, “exalting himself above all that is called God and that is worshipped, it mattered little, in one respect, what truths materially Scriptural were retained under the Papacy. The true foundation of faith was thus moved away; and thenceforth the faith which might be accorded to any Scriptural truth rested not on “the power of God," but on the wisdom of man.” The truth might be believed, but it was believed not on the testimony of God, but of man; and of man, too, “sitting in the temple of God,” and assuming his prerogatives.

Some Protestants have gone so far, in the excess of their charity, as to maintain that, with all her corruptions, the Church of Rome retained all the cardinal truths of Christianity—such as the inspiration of Scripture, the Trinity, the divinity of the Saviour, and even the atonement of the cross; and that Popery erred rather in excess than in defect, in requiring men to believe too muchnot only to believe in what was revealed, but in more than was revealed. We might well ask, in reply to such representations, Can the blind, implicit faith of the Papist be compared with the enlightened faith of the Protestant?

-can faith in the Church be put into the same category with faith in the Word of the living God? But it ought to be remembered, that the truths acknowledged by the Romish Church were all neutralized and nullified by the opposite errors with which they were associated. Of what avail was it to confess the divine authority of Scripture, while the same honour was paid to human traditions? Of what avail to acknowledge the Trinity and the divinity of the Saviour, while angels and a whole host of saints were exalted to divine honours, and the Virgin Mary extolled much higher than the Son of God? And of what avail to profess the atonement of Christ, when the merit of salvation was shared by him in common with a multiplicity of earthly and heavenly medi. ators, and ascribed with an equal or not higher degree of confidence to the good works of the sinner himself? Did our Lord speak the more leniently of the errors of the Scribes and Pharisees in his day, because they still professed some regard to Moses and the prophets, or retained some of the institutions of divine worship? No; he denounced the practised corruption as subversive of the professed truth: “Woe unto you, for ye have made void the law of God by your traditions.” “In vain do they worship me, teaching for doctrines the commandments of men.” It has been the policy of Popery to retain a substratum, or rather a sprinkling, of truth, in order to give currency to its errors, and a colour to its impostures. It is to the perversion of the Gospel of Christ, indeed, that it owes its success. And well do its interested supporters know how much they have been indebted to it. “How much," said one of the Popes, after receiving a vast sum for indulgences transmitted to Rome from foreign countries, "" How much are we indebted to that Galilean."

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