come on for decision in the courts of law, viz., that of the doctrine taught by the Ritualists. A mandamus has been applied for to compel the Bishop of London to prosecute the well-known Mr. Bennett, of Frome, for teaching, in works published in his diocese, the Romish doctrine of Transubstantiation. This, if words mean anything, he certainly does, and it is at once obvious that this is a far more important point than any relating to dress or ceremonial, since these, and in fact the entire system of Ritualism, hangs on this central doctrine. THE LONDON BAPTIST ASSOCIATION, at its recent quarterly meeting, adopted a petition on the subject of the dis-establishment of the Irish Church, in which is advocated a complete and impartial disendowment of all religious bodies in Ireland, as the only just and safe method of securing religious equality; and maintaining that the proposal of the Government to endow a University for the Roman Catholics is not only highly objectionable in principle, but would tend greatly to increase existing evils. Certainly, that proposal takes away all ground from those who contend that the present Tory Government resists Mr. Gladstone's motion in the interests of Protestantism. We hope no Baptists will be found to hesitate in supporting the liberal policy, on the ground of its endangering Protestant principles and encouraging Popish aggression. They should remember that it includes the withdrawal of the grant to Maynooth. THE LIBERATION SOCIETY.-The approaching Triennial Conference of this society will, this year, have an additional interest, from its taking place while Parliament is discussing the main principle for which it contends, as far as it is illustrated in the Irish Establishment. It is to be hoped that a large representative gathering of delegates will assemble. Every dissenting church should appoint two representatives to attend the meetings which are to be held in London, on the 5th and 6th of May next. The Prime Minister has, in a public letter, stigmatized the Liberation Society as fanatical," and as "blindly working to promote spiritual despotism." This barefaced attempt to throw dust in the eyes of the public will deceive no one. "ECCE HOMO."-Mr. Aldis, of Reading, has concluded his letters in the Freeman on this famous book by summing up its general character as "old Unitarianism robed, blooming, musical with Evangelical terms, and decorated with some blossoms of tradition, attempting a compromise betwixt Christianity and modern Rationalism." "REGIUM DONUM."-Dr. Robert Knox, of Belfast, suggests to his co-Presbyterians of Ireland that they ought rather to give up the Regium Donum grant altogether than accept any endowment in common with the Roman Catholic priests. This is refreshing after the degrading utterances to which Irish Presbyterians have so often lent themselves. They are evidently now trying their wings for a flight into the bracing air of voluntary effort and spiritual independence. THE EASTER CELEBRATIONS in the Ritualistic churches have this year been in advance of all preceding displays. Floral decorations, gorgeous vestments, prostrations, incense, lighted tapers, and all the usual High Church finery and foolery had this season their full sway. MR. DISRAELI.-The "Jewish Chronicle" states that the Premier is neither an apostate nor a Jew. Though of Hebrew parents, his father failed to teach him Judaism, owing to a quarrel with his synagogue. Rogers, the celebrated banker and poet, met him at his father's on one occasion, and finding him without religious instruction, persuaded him to attend the Church of England, which he did, at Hackney Church, and from that period dates his final severance from Judaism. His grandfather and grandmother rest in the Portuguese cemetery, at Mile End. Death. AN OLD DISCIPLE.--Robert Sadler, aged 89 years, entered into his rest on Monday, March 16th, and was buried in the Norwich Cemetery by his pastor, Mr. C. H. Hosken, on the 22nd, and the event improved by the same on Lord's-day, March 29th. Mr. Sadler was baptized by the worthy Mr. Joseph Kinghorn, and was long a member of his Church. At the separation from St. Mary's he joined the little band at the Gildencroft, and remained an honourable member till his death. He was firm in principles and generous to those in need. When asked how he felt in view of eternity, his usual answer was, "Hanging on the promises." His end was peace. Essays and Expositions. THE BELIEVER "BEARING ABOUT" THE DYING OF THE LORD JESUS. WHAT touching interest lies in these simple words! Not the "death" of the Lord Jesus, but his "dying." His death was a physical fact—a marvellous event; but his "dying' brings before the mind's eye the full tide of his heart's affections, and the full strength of his settled purpose. He did not die as men count dying, looking upon death as the inevitable ending of human existence, but he "laid down" his life, lawfully and freely, in obedience to a great purpose, and yet with all the freedom of a self-sacrifice. "became obedient" unto death. He " hasted before" to die. Не All the terrors with which death can be invested, met in the "dying" of the Lord Jesus. and were all foreseen by him before he left the ineffable delights of the Glory-world. Yet those primeval heights of bliss he voluntarily relinquished. Had the least taint of compulsion attended his dying, its character as a sacrifice would have been destroyed, and the justice of the transaction annihilated. He freely chose to endure all that his omniscience foresaw. We need not dwell upon the ingredients of his bitter cup. The treachery, the cruelty, the shame, the insults, the ribaldry, the physical torture, the hooting outcry-all these were the terrible externals of his dying. But they came upon him from without, and had of themselves no power to obscure the inward sense of his Divine Father's approving love. But even this was withdrawn-utterly and entirely so. In dying the death which justice demanded as the substitute of sinners, he must come into the closest contact with sin that was possible, next to its actual commission, and the remorse of having committed it. And who can tell the shuddering agony to his pure and sensitive soul which that contact involved. This it was that emphatically "put him to grief," and drew forth his "strong crying and tears." But his "dying" was not confined to that part of his existence which immediately preceded his death. His whole life was a "dying daily." His passive endurance an parallel with his active obedience, or rather mingled with it, and coloured all its acts. His active service involved passive submission, while his passive endurance was an act of obedience, involving all the powers and activities of his soul. He "became obedier.t unto death," and the righteous servant and suffering substitute coalesced in one. But we wish rather to dwell upon that aspect of the "dying of the Lord Jesus," which is evidently involved in the passage of scripture where the words occur. The apostle adduces it as a transaction, or state of being, of which all believers are in measure capable, and to which they are all liable, and eminently so those who are called to special service or special endurance for Christ's sake. These are said to "always bear about in the body the dying of the Lord Jesus," not certainly his dying as a vicarious sacrifice, but as an imitable example, imbibing the spirit, manifesting the character, and sympathising with the objects for which he lay down his life. In this sense it is a duty and privilege to be made conformable to his death. Some are called in a special manner to have fellowship with the sufferings of the Lord Jesus, and, like Simon, they are called out from others to bear his cross. They are "always delivered unto death for Jesus' sake." A continual series of losses, crosses, and afflictions mark their earthly lot, often for years in succession, until we wonder as we look on, and vainly ask the reason why, until we recognise the fact that they are "always bearing about in the body the dying of the Lord Jesus," having fellowship with him in his sufferings, and being made conformable to his death. 1. It is worthy of remark that the apostle in this passage calls all the troubles of God's people by the term "dying." All separation from comfort and happiness is a kind of death-a departure from this or that object or possession, or person, in whom or in which our affections had been set, and our confidence placed. For this reason, our Lord called his disciples to be always in the position of men girded and prepared for a journey. Not simply for the great final journey from this world to another, but for all those present departures from scenes, places, and persons to which we are evermore called. These are, as it were, rehearsals of the final departure when we must leave them all, not as now by degrees and in succession, but at once, finally, and for ever. These preparatory dyings are necessarily painful. They wound the feelings in the tenderest place. The warm endearments of domestic life, the pressing interests of business life, and the manifold objects of pursuit and delight which occupy daily attention cannot be invaded without many pangs. And when affliction, or trial in any form, threatens death to our comforts in any of these departments, we naturally shrink back and anxiously look about for the means of evading or warding off the impending danger. And yet by this "daily dying," we live, "and in these very things is the life of our spirit." By these we are "recovered" and "made to live," and those things are strengthened" in us which were "ready to die." 2. It will be seen from the passage before us, that this blessed result, this evolving of renewed spiritual life from temporary earthly death, arises from the peculiar character which the union subsisting between Christ and the believer imparts to all his earthly afflictions and trials. They are called " the dying of the Lord Jesus." They are so from the mysterious, precious fact, that Christ suffers in every christian. He died once, alone, and none could share that bitter cup; but he dies daily now, not in that body which hung upon the cross, but in his mystical body, the Church; and wherever a suffering saint is found, there is a suffering Christ, by virtue of that ineffable bond of sympathetic love which unites the living Head to all his living members, in all places and at all times. And not only so: our trials may well be called "the dying of the Lord Jesus," when we remember that he not only bears them by tenderest sympathy, based upon his own experience of temptation and affliction, but that they are designed to make us like himself, to conform our thoughts, feelings, and characters to his own, and to assimilate our whole being to his likeness. If by them we are weaned from the world, we are so much the more made like unto the Son of God." If by them we are broken off from schemes of worldly aggrandisement, and the cause of Christ is made the great end for which we live, we are but conformed to the example of our gracious Master. If by them we are more fitted to bear with the infirmities of our brethren, to sympathise in their griefs, and to promote the welfare and comfort of others, we are herein made the more to resemble him who "pleased not himself," but "went about doing good." These are the "peacable fruits of righteousness" which are the ordained end of our earthly trials, for they are the "marks of the Lord Jesus." "By these things we live." They strengthen a life of faith as contrasted with a life of sense and feeling. These separations from comfort which the apostle calls “dyings" fit us for closer fellowship with Christ, and prepare the way for greater manifestations of his love. They are not inimical to our happiness, and sometimes lead on to experience of spiritual joy and peace beyond all previous anticipation. As these "sufferings of Christ abound in us," so "our consolation also aboundeth by Christ." Felt to be the very sufferings of our Master which we are called to endure, they are then transformed into means of holy joy by reason of the communion and fellowship with him to which they lead the tried and harassed spirit. And not only so: the fellowship of suffering here, is connected with a fellowship of glory hereafter. There is a fulness of meaning in the apostle's words, "If so be that we suffer with him that we may be also glorified together." Then let us follow the Lamb whithersoever he goeth, even though it be along a tribulated pathway, knowing that sharing his cross for a time, we shall assuredly share his throne, for "if we be dead with him we shall also live with him; if we suffer we shall also reign with him," and that for ever. G. P. THE PRECIOUSNESS OF TROUBLE. "He knoweth the way that I take, and when he hath tried me I shall come forth as gold."JOB Xxiii. 10. JOB was a spiritual man—a man distinguished for the exemplification of certain graces of God's spirit, and his history is therefore full of instruction. He was a tried man, and his trials were peculiarthey were great and very bitter. They were physical, circumstantial, and spiritual, all combined and designed by Satan to cast him down into destruction, by driving him to Apostasy; but, being divinely helped, they all failed. Job expresses his confidence in God in the midst of his manifold affliction. We must not regard Job's as a solitary case, but view him rather as one of a mighty host of redeemed ones, who are either now travelling homeward, or who have already reached their wished-for city of habitation in safety; who have passed, or are passing, through much tribulation preparatory to their entering into the kingdom prepared for them of their God. I. Think of the CHRISTIAN'S PATHWAY. "He knoweth the way that I take." Outwardly, it may not be very adverse from that of others; yet it is impossible that a man or woman shall be under the powerful influence of divine truth, and be a partaker of divine life, and be led by the Divine Spirit; I say, it appears impossible, at least, improbable, that such a man's outward course and conduct shall be conformed to the course and conduct of the worldly man, though he may be strictly moral, rigidly upright, and even religiously exact in his dealings with his fellow-men. There is a fear of God in the heart of the true Christian, which guards, softens, and tames his spirit and conduct in the world, so that where one destitute of that fear would rush heedless, he fears to tread, goes softly, cautiously, and waits patiently some intimations of his father's will. The way the man of God takes is not his own way. Job explains to us his meaning in the 11th verse-"My foot hath held his steps. His way have I kept and not declined." We observe then, 1. The Christian's path is ordered by the Lord. From the first step to the lastfrom the step out of the world into the Church, to that last step out of the Church militant into the Church triumphant-all is ordered by the Lord. What an infinite mercy, that he should condescend to regard such worms of the earth. "Lord," says one, "What is man that thou art mindful of him, or the Son of Man that thou takest account of him?" Our pleasures, our pains, our gains, our losses, our sorrows, and our fears are all ordered by him,-by him who loved us, who redeemed us, who quickened us-by him who stands towards us in the relation of Father, Husband, Friend. Take courage then, weak believer. He knoweth thy walking through this great and terrible wilderness, and he hath prepared for thee a rest. 2. The Christian's path is one of selfdenial. Christ calls for sacrifices. The Father is well pleased with sacrifices presented in Christ's name. Present 66 your bodies a living sacrifice, holy and acceptable to God,-which is your reasonable service." The Holy Ghost is pleased to furnish you with strength to yield to God the things that belong to God, as it is written, "If ye, through the spirit do magnify the deeds of the body ye shall live." Unselfishness is the very spirit and life of Christianity. "Lovers of their own selves" is the characteristic of the empty professor. 3. The Christian path is a path of tribulation, suffering, sin, and sorrow-is a threefold cord not easily broken. While we are present in the body, we shall suffer in the body; when absent from the body, we shall triumph with Christ. Trials are various; they come from without; they beset us everywhere in our path; they spring from within, and God inflicts them for our good, to chasten, to teach, to correct, to subdue, and, by his sanctifying grace, to soften our hearts and make us partakers of his holiness. II. The knowledge the Lord has of the way of the righteous. This is— 1. Perfect and exact. As he knows our persons, our names, our character, so he knows our path, way, and our destiny. The figures of speech he uses denote his distinct and perfect knowledge of our trials. "The eyes of the Lord are over the righteous, and his ears are open to their cry." The Christian is said to walk in light, and not in darkness." The path of the just is as the shining light, which shineth more and more unto the perfect day." His attributes lead us to the conclusion that nothing can be hidden from God, who is all-seeing, everywhere present and almighty. But when the Lord condescends to speak as a friend and brother, as a father and helper, then we rejoice that his knowledge is also, 2. Special and beneficial, far removed from mere knowledge in the abstract. God asked the question of Satan-"Hast thou considered my servant Job? Hast thou taken any pains to know the stuff he is made of-how much he is able to bearwhat he can endure before he shall successfully be tempted to curse his God?" This implies that the Lord had so considered him. Yes, "like as a father pitieth his children, so the Lord pitieth them that fear him." "Thou hast known my soul," said one, “in adversity.' "Consider my trouble," said David; "the Lord thinketh upon me," and his knowledge therefore is special and beneficial. As a physician brings all his resources of knowledge to bear on the case before him, and applies that knowledge for the benefit of his patient,- -as a counsellor, all his wealth of legal acquisitions to the benefit of his client. He knoweth the way that I take. He also signifies 3. Approval. God approves his own methods; he approves of Christ Jesus; he approves of his own word, and magnifies it; he approves of the furnace of affliction, and uses it, because it is the wisest and best means of dealing with a people prone to evil, to sin, to rebellion, to distrust, and to backsliding. III. The final issue-" When he hath tried me I shall come forth as gold." Faith views it from afar, and at times glorifies God in the very fires. Believing in God, trusting in Christ, the soul rests in the tribulation, and waits for the issue out of it. It is the Lord's doing; "he shall bring me forth!" It is faith's conquest. "I shall come forth," not consumed, but purified and made white; purged of all dross and sin; made willing to confess the Lord before men, angels, and devils. So was Job blessed, and so shall every tried believer in Jesus be blessed, in the Lord Jesus, with victory final and complete. Victory-a blessed exit out of a world of sin and suffering into a world of happiness and glory. Amen. Blackmore. WILLIAM. BILLS OF EXCHANGE, 1705. WHEN a rich merchant, who dwells in a foreign land afar off, commits his treasure to the hands of a banker, it is to be drawn out in smaller sums by his servants, or his friends, here at home, as their necessities shall require, and he furnishes them with bills of exchange drawn upon his banker or treasurer, which are paid honourably to the person who offers the bill, according to the time when the words of the bill appoint payment. Is it not possible to draw a beautiful allegory hence, to represent the conduct of the blessed God in his promises of grace without debasing so divine a subject? God the Father, the spring and fountain of all grace, dwells in regions of light and holiness inaccessible, too far off for us to converse with him, or receive supplies from him in an immediate way. But he has sent the Son to dwell in human nature, and constituted him the treasurer of all his blessings, that we might derive perpetual supplies from his hand. He has intrusted him with all the riches of grace and glory; he has laid up infinite stores of love, wisdom, strength, pardon, peace, and consolation in the hands of his son for this very purpose; to be drawn out thence as fast as the necessities of his saints require. |