Church; whatever is moved, God's | hath said, "Broad is the road and wide is the gate that leadeth to destruction, and many there be that go in thereat, while strait is the gate and narrow is the way that leadeth unto life and few there be that find it." people are not to be moved. The rock on which they stand is perfectly secure. In the arms of everlasting love dwells every believer in Jesus. God is with His people to defend them from all the assaults of their enemies. God is with them to comfort them. Whatever their troubles, their Lord hath said, "I will not leave you comfortless, I will come unto you.' The blessed Saviour dwells with His people. Hear Him say, "Let not your heart be troubled; ye believe in God, believe also in Me." "In the world ye shall have tribulation ; but be of good cheer, I have overcome the world." "We have heard that God is with you." And God is with His people, to conduct them to everlasting blessedness, to everlasting glory. For said the blessed Saviour, "I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever." "In My Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you; and if I go and prepare a place for you, I will come again and receive you unto Myself, that where I am, there ye may be also." "We have heard that God is with you." The Lord will be with His Church in her trials and will deliver them, and finally bring His believing people to Himself. 66 For," says the apostle, "if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him." Yes, at the resurrection of the just His presence will surround them, and in His glory will they be encircled, and appear in His beauteous likeness, with all the redeemed around the throne. But do I not address some in the house of God, who are prepared to take up the language of the text, and say, "We will go with you, for we have heard that God is with you?" And you, the members of this church, ask them to come with you, and say, as Moses said to his father-inlaw, "Come thou with us, and we will do thee good, for the Lord hath spoken good concerning Israel." Yes, dear friends, say to them, "Come in, thou blessed of the Lord, wherefore standest thou without?" And ere long I trust they will come to the determination expressed in the text, "We will go with you, for we have heard that God is with you." Christian brethren, God is with you; be assured of this, while you are humbly trusting in His name. And His promise is, "I will never leave thee nor forsake thee." Trials you may experience, but God is your Father and He will be with you. He has been with some of you for many years, and the hoary head is a 66 In crown of glory being found in the way of righteousness;" and many of you, I trust, are walking in wisdom's ways. the last conflict He will not desert you; but with the psalmist you may say, "Yea, though I walk through the valley of the shadow of death I will fear no evil, for Thou art with me; Thy rod and Thy staff they comfort me. Go therefore into this valley with the rod and staff of your Divine Shepherd, and you will be perfectly secure. Go and engage in the conflict with your last enemy; and Time admonishes us to close. I though you must die, yet you may rewould affectionately say to you all, Be-joice with one of old, that your Redeemer ware of evil company. God said to the people of old, "Thou shalt not run with a multitude to do evil." There are many people who run with the multitude, regardless of the sacred declaration, "He that walketh with wise men shall be wise, but a companion of fools shall be destroyed." Take care, therefore, of the character of the persons with whom you associate. What, dear hearers, is the company you choose? Are you choosing worldly society, and willing to enjoy it? It is but a poor enjoyment at best. Oh! beware, beware of walking in the way of sinners. You remember what Christ liveth, and though after death worms may destroy your body, yet in your flesh another day shall you see God, whom you shall see for yourself and not for another. Yes, you shall rise gloriously at the resurrection of the just; and where Christ your Lord is, there shall you be also. May God be with you; and then the language of the inspired evangelist. John will be realised in your happy experience-"For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters, and God shall wipe away all tears from their eyes." THE INCARNATION OF CHRIST. "And they came with [haste, and found Mary and Joseph, and the Babe lying in a manger. And when they had seen it, they made known abroad the saying which was told them concerning this Child."-Luke ii. 16, 17. we to be ignorant of such a Teacher- open face," &c.-(2 Cor. iii. 18). The study of Christ's history is important, because the precious truth therein contained, is the medium through which the Holy Spirit operates upon the mind. Consider also the need we all have of the instruction which the life of Christ supplies-instruction suited to all personsministers and hearers Then I. The pre-existence of Christ—(John iii. 13.; Rom. viii. 3.; Phil. ii. 7.) The coming of Christ is spoken of as a voluntary act; which implies His preexistence (Heb. x. 7). The Son of God is the angel who appeared to the people of God under the Old Testament dispensation-(Exod. xxiii. 20, 21.: Isa. lxiii. 9. Acts vii. 38). truth must be derived from the ScripTHERE have been many remarkable tures; hence our duty to search them. individuals in this world, the study of Then consider the influence which corwhose history would yield us much pro-rect views of truth have upon the heart. fit. Hence persons under this convic- The best men ever seen in this world, tion have been induced to write their have been those who have studied the life, in the perusal of which millions Scriptures most. "And we all with have spent many a pleasant hour. But some of the most interesting characters that ever lived, are those of whom we read in Scripture. These are renowned; for what? For their wealth? No. For their learning? No. For their talent? No. They are renowned for their piety -their communion with heaven-their usefulness. For what is Abel renowned? parents and Is it not for his piety? For what is children-masters and servants. Abraham renowned? Is it not for his study the life of Christ-(Luke ii. 16piety? For what is Paul renowned? Is 18). The shepherds published what it not for his piety? But there is one they knew about Christ; let me do the individual, who is infinitely superior to same. all the rest. Who is this? His name is Jesus. This Sun eclipses all the rest. The saints, in comparison of Him, are like the glowworm in comparison of the sun. That there was such a person as Jesus, we presume none of you question. There is greater evidence that there was such a person as Jesus, than there is that there was such a person as Luther, or Calvin, or Polycarp. Consider the cha- II. The divinity of Christ. That our racter of the persons who wrote His life. minds should be satisfied upon this point, They were holy men, who would rather is very important, because if Christ was suffer death than dishonour God. Then not God, and we worship Him as such, consider the time when the evangelists we are guilty of idolatry; if He is God, wrote their Gospels. They were pub- and we treat Him as a mere creature, lished so soon after the events took place then we are guilty of robbery, which will to which they refer, that there were per- cost us our salvation (1 John i. 3). sons living, who had the means of know- The glory of His Deity was partly ing the truth of their statements. These veiled by His state of humiliation, yet persons had either seen Christ, or them some rays of it were visible—(John i who had seen Him. Consider also their 14). Consider-1. The proofs of His end in writing this account. What was Divinity. 2. The necessity of it. 3. it? Their worldly advantage? No. The use we should make of this docFame? No. Their aim was to glorify their Master, by exhibiting His excellence to the world, &c. &c.-(1 Tim. i. 15). The study of the Saviour's history is of great importance. Consider the relation in which He stands to us. Christ is the Author, Revealer, and Substance of Christianity. Christ in the Gospel is "the Alpha and the Omega," &c. Ought trine. III. The birth of Christ. "Great is the mystery,' &c.—(1 Tim. iii. 16). 1. The necessity of Christ's incarnation— (Heb. ii. 17). The human nature of Christ was necessary, that sin might be atoned for in the same nature that sinued that the right of redemption might belong to Him, on account of His rela tion to us, and also that He might be our pattern. 2. The predictions of His birth. The promise of the Messiah is the grand subject of the Old Testament. 3. The Saviour's parents. (1). The character of them. (2). Their circumstances. (3). Ancestors. (4). Relations. (5). Residence. (6). Their trials. 4. The time of His birth. Why was He not born before? That numerous predictions might be given-that men might see the necessity of redemption, and the way be prepared. When Christ came there was a general peace-the nations were accessible-there was a general expectation of the event (Hag. ii. 7). 5. The announcement of His birth. The words in which it was announced-(Luke ii. 10, 11). (1.) The being who announced it. An angel, &c. (2). The persons to whom it was published. The shepherds. (3). Time. Night. 6. The design of His advent. (1). That He might reveal the mind of God. (2). Make an atonement for sin. (3). That He might set up His Gospel kingdom. (4). Present us with an example. (5). God's glory. 7. The effects of His birth. (1). Wonder-(Luke ii. 17, 18). (2). Gratitude-(Luke ii. 20). (3). Joy (Matt. ii. 10). (4). Fear-(Matt. ii. 3). Consider the visit of the wise men the Saviour's miraculous preservation -the indifference of the Jewish nation. Learn-1. The duty of the Church to draw attention to it. God sent the wise men-the angels-the shepherds, to call attention to the advent of the Saviour of the world. 2. The mind that was in Christ. Meditate on His self-denialhumility-love, &c. 3. The need of Divine influence. Many persons feel more pleasure in reading the life of Nelson, or Napoleon, or Alexander, that in reading the life of Christ, &c. The mind should dwell on these facts-(verse 19). Have you received Christ into your hearts? Amen. Topics of the Day. 1. THE DUTY OF DISSENTERS, CITED TO THE CHURCH COURTS. WE referred last month to the case of Mr. Baines of Leicester, who, on being cited to the Ecclesiastical Court for non-payment of a Church Rate, refused to appear, and is now in prison for contempt of Court. The case has excited a good deal of attention, and every one must regret to see an estimable man in such a predicament; but the general feeling now is, that he has adopted a mode of resistance, which cannot be morally justified. The argument is so well stated by the Rev. W. L. Alexander of Edinburgh, that we make no apology for introducing his observations at length : "The question is-May a Christian, consistently with the law of Christ, offer contempt to any legally constituted court in the country of which he is an inhabitant, by refusing to appear at the bar of that court when duly summoned ?* 6 "For the proper answering of this question, let it be considered that, in the New Testament, the duty of submitting to every ordinance of man for the Lord's sake,' and for conscience' sake," is most emphatically enjoined; and that, as a part of this general injunction we are commanded also to give honour to whom honour is due, and fear to whom fear.' With such statements before us, the only questions which a Christian dare entertain upon the subject, are: Do these precepts require of me unlimited and unquestioning compliance with whatever my rulers may enjoin, whether it be in itself good or bad? or do they, like many Whether, on being ordered by the Court to pay the rate, a Dissenter ought to refuse or obey, is of course another question, which we may touch hereafter; one thing at a time. For other general injunctions in the New Testament, admit of particular cases of qualification and exception ? And if they do, of what? an answer to these questions, no reader of the New Testament needs to remain in anxiety. In two cases recorded in that book, beyond all doubt, we see the general injunction limited by the very same authority which gave it. The one of these was when the apostles announced and acted upon the principle, that we must obey God rather than man ;" so that, consequently, when submission to a human governor would entail upon us the violation of any moral duty or positive enactment of God's Word, it not only ceases to be our duty to submit, but becomes our solemn duty not to submit. The other of these cases was when Panl refused to submit to inflictions which were illegal; conduct which obviously proceeded on the principle that the law is superior to the mere functionary who administers it, and that, consequently, where he, to gratify some caprice or passion of his own, would inflict upon us penalties or deprivations which the law does not prescribe, it is not only allowable to us, but in some sense our duty as good citizens, to resist his attempt by all lawful means. Beyond these two cases, I can find nothing in Scripture which limits the general obligation of Christians to submit in all things to the constituted powers of the country in which they live. In that case, the law of our Master on this head is in substance this: Let every ordinance of those in authority over you be obeyed-every claim they make upon you rendered-every tax they impose upon you paid, except where either the thing enjoined upon you or demanded of you is in itself sinful, in which case you are not at liberty to obey; or where it is illegal, in which case you must judge from circumstances whether more good is to result from your obedience, or from your disobedience, and act accordingly. "Now, assuming this to be a correct view of the law of Christ upon this head, there can be no great difficulty in answering the question under discussion. If the only exceptions to the rule of perfect submission be immorality or illegality in the thing required, we have only to inquire whether attendance at the bar of the ecclesiastical courts be immoral or illegal, to enable us to determine whether a refusal to obey such a summons be right or wrong. If such attendance be immoral, to yield it is forbidden by the law of Christ; if it be illegal, we violate no moral propriety, but may, on the contrary, render important service to the community by refusing to yield it. How, then, stands the fact in regard to such institutions? That attendance at their bar would be illegal, no person pretends. Would it, then, be immoral? This many seem inclined to affirm, but I am at a loss to discover upon what grounds. I can see no principle of moral rectitude, no precept of the Divine law, which I should violate by obeying a summons to the bar of an ecclesiastical court. It may be said, that by so doing I should acknowledge the authority of such a court. True; but where would be the harm of that? There is no sin, surely, in acknowledging a fact; and no man will deny that it is a fact, that, by the laws of this country, these courts have authority. It may be said, further, that by so acting I should not only acknowledge the authority, but the right of these courts to adjudicate in the matter of Church-rates and the like. Let us distinguish here. If by right be meant legal right, that, I have already said, is a fact, which there can be no sin in acknowledging, but very great absurdity in refusing to acknowledge; and, therefore, though unquestionably by appearing at the bar of these courts, I acknowledge their legal right to place me there, I can see nothing in such an act incompatible with Christian principle. If, on the other hand, by right be meant moral rightness, I am at a loss to see how I acknowledge that, in the case of these courts, by simply obeying an order to appear at their bar. Does a man who submits to authority necessarily by that act express moral approbation of the authority to which he yields? When the apostles enjoined upon slaves obedience to their masters, did they enjoin upon them the approval of slavery, or an acknowledgment of the moral rectitude of that authority which their masters assumed over them? When our Lord stood before Pilate's bar, did He thereby acknowledge that it was a right and proper thing for Pilate to hold over Him the power of life and death? On what principle, then, is it contended that appearance before the bar of any ecclesiastical court is an acknowledgment of the moral or scriptural rectitude of the claim of such courts to adjudicate in such matters as Church-rates? I have heard it further said, that to make such appearance would be an act of disloyalty to Christ, the great King of the Church. This case has been put to me thus, by a respected correspondent:-'Suppose the Duke of Cumberland should take Edidburgh-send out a proclamation that he was kingorder all the inhabitants to pay taxes to him, &c., and appoint courts in which disputes are to be settled; would you obey him, or his courts, or his servants? Would you recognise the usurper in any way? My answer is, Certainly not; and simply because he is a usurper. But where is the parallel here to the case in hand? In obeying any summons of such a usurper, I should acknowledge his legal right to my homage, which would be an act of positive rebellion against my liege sovereign. But what claim of the Lord Jesus Christ do I violate by acknowledging the legal right of an ecclesiastical court? That Court assumes nothing more than the right of expounding and enforcing certain laws of the British empire, and its claims can come into collision with the Divine Head of the Church, only upon the supposition that he claims the right of expounding and enforcing these laws; a supposition too absurd for any to entertain for a moment. It will not do to say, the laws themselves are unscriptural, and therefore cannot but be incompatible with the reign of Christ. That, if true, as I believe it to be, is a sufficient reason for not obeying the law, but it forms no earthly reason for also doing despite and dishonour to the court which is legally appointed to administer the law of the Court of Session, to forbid the Non-Intrusion clergy to preach in the district of Strathbogie. The sinfulness of an edict may be a sufficient reason why these clergy, as the servants of Christ, should set it at nought; but it is surely no reason why they should not continue to appear as defendants in all cases where they are summoned by the court in that capacity. "Allow me, at the risk of being tedious, to put this matter in another light. The objection to recognise the ecclesiastical courts must be founded either on the constitution of these courts per se, or on the peculiar character of the question which is to be adjudicated by them, which, in the case before us, was one concerning churchrates. If on the former, it follows that in no case ought a Dissenter to recognise these courts, for their constitution is not altered by the particular cases in which their jurisdiction may be exercised. But what, then, is to become of Dissenters' wills? Is no probate of these to be taken because one must apply to an ecclesiastical court for it? Must Dissenters see legacies that have been left them withheld, because they must sue the injurious party before an ecclesiastical court? This is surely too absurd to be maintained; but this, and a great deal more of the same sort, must be maintained, so far as I can see, if it be affirmed that the intrinsic constitution of the Ecclesiastical Court, is so bad, that it is sinful to acknowledge their jurisdiction in any matter. Shall we then rest the objection on the ground, that Church-rates being a matter affecting conscience, questions regarding them should not be raised before the bar of these courts? In this case the objector, to be consistent, must decline the jurisdiction of any court in regard to such questions, for if it be wrong in an ecclesiastical court to adjudicate in matters affecting conscience, I do not see how it can be right in a civil court to do so. But if this be maintained it will follow, 1. That when a rate is illegally imposed, no Dissenter must appeal against it, because that would be calling upon a court to adjudicate in a matter, said to be affecting conscience; and 2. That when Mr. Baines carried his appeal before the bench of magistrates, he did the very thing that he afterwards denounced as sinful when called to appear before the Ecclesiastical Court. I can draw no distinction here. If it be sinful to appear before the bar of an ecclesiastical court, not because of anything in the constitution of that court, but simply because of the peculiar nature of the question to be discussed before it, will any rational man tell me how it was right to go and discuss that very same question before a civil court?" 2. OBJECTIONABLE ANTHEMS AT THE ROYAL CHAPELS. We copy the following remarks from The Record of April 22 :— "We do not remember to have read anything in the Court Circular so shocking to every right feeling as the following announcement, dated Windsor, Sunday : |