of the facts of the case they all went to establish the same point, by various, but yet concordant and incontestable evidence. In whatever way he was led to it, he has certainly settled this point, beyond reasonable controversy -I advise you all to read the two books I have mentioned-The trial of the Witnesses, and West on the Resurrection.

A summary of the evidence of our Lord's resurrection may be given thus-It rests on testimony; the testimony both of angels and of men. The angels testified to the women who came to the sepulchre, that he was not there, but was risen, as he had told them. The apostles all asserted the truth of his resurrection, and the most of them laid down their lives in attestation of this fact. They unanimously declared that "God raised him up, on the third day, and showed him openly, not to all the people, but to witnesses chosen before of God; even to us, says Peter, who did eat and drink with him after he rose from the dead." This testimony, at the risk of life, was delivered before that very Sanhedrim who had put our Lord to death; and by that very disciple (as the mouth of the rest) who had before denied him.

Our Lord often appeared to his disciples after his resurrection, and gave them such proofs of his identity, as no mortal could rationally disbelieve or doubt. He not only ate and drank with them, showed them the print of the nails in his hands and feet, and of the spear in his side, and made the unbelieving Thomas examine with his hands as well as his eyes, the scars of his wounds; but what was still more unequivocal, if possible, he adverted to what he had told them before his death, and to things which only he and they could possibly know. At one time he showed himself to no less than five hundred brethren.He remained forty days on earth, that by his appearing frequently, and conversing familiarly and freely with his disciples, they might have the

fullest conviction and satisfaction as to his resurrection, and that he might also instruct them in the nature of his kingdom, and in the manner in which it was to be extended, established, and governed.

It was surely one of the most contemptible artifices ever practisedand no doubt it was practised because a better could not be devised— which the chief priests and elders of the Jews employed, when they bribed the Roman soldiers to say, that his disciples came by night, and stole him away while they slept. The soldiers would never have said this, had they not been secured against punishment from the governor, if he should hear it: For in saying it, every one confessed himself guilty of a capital crime; because the Roman discipline made it death, in all cases, for a sentinel to sleep on his post. Beside, the thing, in itself, was both incredible and self contradictory-Incredible, that they should sleep through the great earthquake which accompanied the rolling away of the stone by the angel; and self contradictory, because, if they were asleep, they could not possibly know that his disciples had taken him away. But something must be said: and this was the best that his enemies could find to say.

You will remember, my children, that Christ rose from the dead as a publick person, representing all his spiritual seed, and as claiming in their behalf a complete discharge from the penalty of the divine law. Having fully paid the debt for which he was committed to the prison of the tomb, justice required that he, the surety, should be discharged, and that no further demand should be made on those for whom he answered. His resurrection was the declaration of God, that justice was fully satisfied; and it is to be regarded as the divine assurance to every believer, that, for his surety's sake, all his sins shall certainly be remitted.

It is a most delightful theme of meditation, to dwell on the resur

rection of Christ. It were well to think of it, especially on the morning of every Lord's day-To think of the completion of the work of redemption, when, like a mighty conqueror of sin, death, the grave, and hell, the Redeemer rose triumphant over all; giving to his believing people the most precious pledge of their acquittal from condemnation, of their pro tection from all those spiritual enemies over which he triumphed, and of their own glorious resurrection in the last day when their bodies shall be made like unto his own glorious body, and dwell forever in his blissful presence. (To be continued.)

MARTIN LUTHER'S MODEST ACCOUNT OF HIMSELF.

*

(Continued from p. 111.) The golden rose, already mentioned, was sent to the elector, by MILTITZ, who treated much with me respecting a reconciliation with the pope. He had brought with him seventy handbills, in order that he might set up one in each town and village on his return to Rome, if the elector should deliver me up to him, as the pope requested. But he let out the secret in conversation with me; for he said, "O Martin, I had supposed that you were an old theologian, who managed these disputations sitting by your fire-side; but I now find that you are strong, and in the vigour of life. If I had twenty-five thousand armed men, I do not believe that I should be able to take you to Rome; for through the whole of my long journey I explored the sentiments of the people, and I found that where there was one in favour of the pope, there were three against him." And what was ridiculous enough, when at the inns, he inquired of the women and maids, what they

Brevia Apostolica. Milner says he

brought 70 soldiers.

thought of the Roman seat. They knowing nothing of the meaning of the term, and supposing that he was speaking of common domestick seats, answered-what do we know of the kind of seats they have at Rome, whether they are of wood or of stone?

He begged of me that I would study the things which make for peace, and promised that he would use his influence with the pope, that he should do the same. I answered him, that I was most ready to do every thing which I could do with a safe conscience, and without compromitting the truth, to promote peace, of which I was most earnestly desirous and I assured him that I had not entered voluntarily into these contentions, but had been compelled by necessity to act the part which I had done; and that I did not think that I had exposed myself to any just censure.

Before his departure, he called before him John Tetzel, the first author of this tragedy, and so scourged him with reproofs and threats, that he actually broke the spirit of a man who had before been terrible to every body, and

was a declaimer who could not be

intimidated; but from this time, he pined away, worn out with grief and dejection. When I knew his situation, I addressed to him a kind letter of consolation, and exhorted him to keep up his spirits, and not suffer himself to be disturbed on account of what had happened to

me.

He died, however, wounded in conscience, and full of indignation against the pope.

If the archbishop of Mentz had listened to my remonstrance; or if the pope had not so raged against me, and condemned me without a hearing:-If he had adopted the same course which the emperor Charles pursued afterwards, though then too late:-If he had taken effectual measures to repress the audacity of Tetzel, the affair would never have eventuated in such a

state of tumult. The original fault was undoubtedly in the Archbishop, who by his wisdom and cunning deceived himself; for his design was to suppress my doctrine, and secure the money gained by the sale of indulgences. But soon all counsels and endeavours were found to be in vain. The LORD watched over these events, and had resolved to judge the people. If they had succeeded in taking my life, it would not have answered their purpose: indeed, I am persuaded that it would have been worse for them than it now is, and some of their most discerning men are convinced of the truth of what I say.

In this same year, (1519) I returned to the interpretation of the Psalms: but thinking that I should become more experienced in this business, if I should first expound the Epistles to the Romans, Galatians, and Hebrews, I undertook in my lectures to go over these books of Scripture. Above all, I was seized with a wonderful ardour to understand Paul's Epistle to the Romans. But before this time, my efforts had been entirely unsuccessful; not owing to the existence of cold blood about the heart, but to one single phrase in the beginning of the epistle, the righteousness of God is revealed from heaven: for I hated this word righteousness; the only thing I had been taught of the righteousness or justice of God, was, that it was either formal or active; that is, the attribute by which God is just in himself, or by which he punishes the wicked. But although I had lived an irreprehensible life as a monk, yet my conscience was ill at ease; nor could I place confidence in my own satisfactions; therefore, as I said, I did not love, yea I hated God, considered as clothed with vindicatory justice: and if not with secret blasphemy, yet certainly with great murmuring, I opposed myself to God-saying within myself, "as if it was not enough to doom misera

ble sinners to eternal perdition on account of original and actual sin against the law, does he now add to their misery in the gospel, by there revealing his justice also?" In this manner did I rage, goaded by a guilty conscience. However, I applied myself most earnestly to find out what the apostle meant by these words. And whilst day and night I was occupied in studying this passage, with the context, God had compassion on me; for now I began to perceive, that by the word righteousness, in this place, was meant, that by which a merciful God by faith justifies the sinner; for it is immediately added, "as it is written, the just shall live by faith;" and this is the righteousness which is revealed in the gospel. Upon this, I seemed to myself to have become a new man, and to have entered, with open gates, into paradise itself. Henceforth, the whole scripture appeared to me in a new light. Immediately I ran over the whole Bible, as far as my memory enabled me, collecting all the passages which were analogous to this, or in which there was a similar form of expression; such as the work of God, for what he works in us;-the power of God, for the strength communicated to us;the wisdom of God, for the wisdom with which we are endued; and so, of the salvation of God, the glory of God, &c. Now, by how much I hated the phrase righteousness of God before, by so much did I now love and extol it, as the sweetest of all words to me; so that that passage of Paul was to me like the gate of heaven.

Afterwards, I read Augustine's treatise concerning THE LETTER AND SPIRIT, where, beyond my hope, I found that he interpreted the righteousness of God in the same way, as being that with which God endues us when he justifies us. And although the view which he takes of the subject is imperfect, and although he does not clearly

Having now received fresh strength and courage, I betook myself again to expounding the Psalms, and the work would have grown into a large commentary, had I not been interrupted by a summons from the Emperor Charles V. to meet the diet about to convene at Worms, the following year; by which I was compelled to relinquish the work which I had undertaken.

I have given this narrative, good reader, that if you should think of reading these opuscula of mine, you may be mindful that I am one of those whose proficiency has arisen from writing and teaching, and not of those who, without effort, suddenly become great: who without labour, without trials, without experience, as it were, with one glance, exhaust the whole meaning of the scriptures.

The controversy concerning indulgences went on through the years 1520 and 1521. Afterwards followed the Sacramentarian and Anabaptist disputes, concerning which I may have occasion to speak in another place.

Reader, farewell in the Lord, pray for the increase of the word, and against Satan, who is malignant and powerful, and now also most furious and cruel, knowing that he has but a short time, and that the kingdom of the pope is in danger. And may God confirm in us that which he hath wrought, and perfect in us the work which he hath begun, to his own glory.

Amen.

March 5th, A. D. 1545.

OBSERVATIONS ON THE GENERAL ASSEMBLY OF THE PRESBYTERIAN CHURCH.

Letter IV.

Remedies Proposed.

Dear Sir, I propose now to examine some of the means employed to lessen, or remove the evils mentioned in my last two letters.

Several expedients have been adopted by the General Assembly to facilitate the despatch of business. I shall not call in question their wisdom. The rules and regulations of the house I approve, but these can never remove, nor correct the evils which I have named. They were not designed for remedies, but to prevent, as long as might be, the necessity of remedial measures.

Lessening the representation from presbyteries, is the only remedy, which has been tried. The history of its trial is this:-In 1819, the Assembly consisted of about one hundred and thirtymembers; when the reports from a majority of presbyteries affirmed the proposed alteration in the ratio of representation, from six to nine. It was supposed that this measure would reduce the Assembly one-third. This expectation was not realized. The next Assembly consisted of more than one hundred members. Since that time the increase has been constant, and at the close of six years, we find one hundred and seventy-two members. But this remedy is to be still further tried-another alteration has obtained, and twelve instead of nine is the number for every ministerial delegate. Let us now suppose the effect of this alteration shall be proportionate to that of the former amendment, the next Assembly will then consist of about one hundred and forty members a larger number than the Assembly of 1818, which proposed the alteration of the ratio from six to nine.

1

But it is not probable the effect will be proportionate, for two reasons. The number of Presbyteries entitled, according to the last statistical report, to but one minister in the Assembly, was thirty-one; whereas in the former case there were only six-the difference, in Presbyteries not affected by the change, is as thirty-one to six. There may be three or four more large presbyteries affected by the present, than by the former change; but this will not counterbalance the other disproportion. In the next place, the number of presbyteries has so multiplied, that one minister and one elder from each would give us a larger Assembly next spring than we had last. It is rational to suppose that, with the increasing facilities of intercourse and travelling, the nearer we approximate to the smallest representation, the less will be the proportionate failure of members to attend.

It is therefore most clear, that the new ratio of representation can be no remedy for the evils. If any one doubts this, let him recollect that, by the last statistical report, two hundred and sixty are entitled to seats in the next Assembly. But we know there are already three new Presbyteries, beside large accessions of members to those before existing. On examining the report it will be further seen, that fifteen presbyteries lacked only from one to three members, to entitle each of them to two additional representatives. It is the result of a fair calculation that the whole Presbyterian church will, next spring, be entitled to two hundred and eighty, or ninety members, in her highest court.

Suppose the remedy be carried still further, and only one minister and one elder be admitted from each presbytery, it would not remedy the evils. We have already the materials for one hundred presbyteries, beside the prospect of rapid increase.