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CHRISTIANITY, whether viewed spe- | While in every station in life the gos

culatively or practically, presents to every honest mind, unmistakeable proofs of its divine origin. Perhaps, however, in the latter of these aspects it stands forth more prominently to public notice and admiration. Many fine theories, ancient and modern, have been introduced to the world, theories which exhibit an apparent harmony and consistency in their several parts, and in which human scrutiny can scarcely discern any considerable imperfections; but alas! when brought to bear upon the practical working of every day life, how miserably do they in most instances fail. The exclamation, cui bono? is instinctively uttered while observing the development of these ingenious theories.

Now the religion of Jesus, in contradistinction to most or all other moral systems, is seen to best advantage when at work. Whatever objections may be urged by the sceptic against the theory of christianity, he can hardly summon up the courage to decry its tendency. On the contrary the most inveterate infidels have openly avowed, that were its system of ethics to be universally acted upon, ours would be a happy world. The christian scheme, or the gospel, evidently possesses a fitness or adaptation to the circumstances and wants of man, an adaptation as manifest and beautiful as that which obtains in the natural world between light and the human eye, air and the human lungs, or food and the human stomach. VOL. 14.-N. S.


pel proves its fitness and utility and power, in no case are these more impressively presented than in the hour of death. The Saviour does not leave his disciples then; but christian hope casting her radiant and refulgent bow over the tomb, and placing in the hands of her votaries the rod and staff of the Almighty, enables them triumphantly to exclaim "Yea, though I walk through the valley of the shadow of death I will fear no evil."

These reflections in which we have just indulged have been elicited by the decease of a well known and beloved deacon of the General Baptist church Spalding.

Mr. John Butters was born at Tattershall, Lincolnshire, on Feb. 16th, 1773. Of his early life little is known calculated to interest the general reader. It appears from some memoranda inserted by himself in one of his scrap books, that he was sent for two years to a school at Coningsby, conducted by a Mr. W. Rowly, and that the scanty education there received was paid for by the rector of Coningsby, the Rev. Bowers.

When about fifteen years of age he removed to Tydd St. Giles, a village in Cambridgeshire, to reside as servant with Mr. John Smith, grocer and farmer. With Mr. Smith he continued for six years, and then removed to Boston as journeyman to Mr. Thomas Small, draper and grocer. At the expiration of two years he went to Bourne, subsequently he returned

to Boston, and on Feb. 16, 1802, he beame a resident of Spalding, at which place he remained until his death, March 14th, 1851.

As a man of business the career of our departed friend was marked by prosperity, owing no doubt to his activity and energy, blended with transparent integrity. As a townsman he was respected and honoured for nearly half a century, and as a christian he was revered and beloved for his consistency and devoted attachment to the Redeemer and his cause. There were many beautiful traits in his character, on which we would dwel!, were it not for the appearance of adulation. Let, however, the fact speak for itself, that for almost fifty years he exerted a moral influence possessed by very few in the town and neighbourhood in which he resided, and that his death was universally regretted. Perhaps the distinctive and most prominent feature of his character was his christian mildness and meekness of spirit. The writer, though intimately acquainted with him, can with safety say that he never saw him betray the slightest indication of bad passion. It was sometimes exceedingly interesting to observe amidst the ebullition and anger of other spirits, how tranquil and unruffled was his. Like the stately and firm-rooted cedar of Lebanon, he appeared almost unmoved by the howling winds and impetuous hurricanes of life. Feeling never appeared to usurp the mastery over judgment, and hence the great secret of this moral power in the domestic circle, at meetings for discussion, or in the assemblies of the church. delightful to behold his placid countenance-a true index of the mildness of his disposition. He has gone we trust and believe, to that world where indeed he is not needed as the allayer of disturbances, but in which he is no doubt engaged in a still higher and happier employment.

It was

Though considerably advanced in years he manifested but few symp

toms of senile debility or infirmity until the cccurrence of an event on Aug. 15, 1850, which probably was more cutting and afflicting to his heart than any which he had experienced before.

We refer to the death

of a beloved wife, with whom he had lived in bonds of the closest affection for upwards of forty-eight years. From this bereavement his spirits never appeared to rally, and little doubt can exist that by it his own decease was hastened. Most affecting was it to witness his frequent intense grief, and habitual depression of spirits, and the more so from his previous cheerfulness. It soon became quite evident that his own health was suffering most severely. Infirmities seemed to rush upon him all at once, and very speedily was he confined to his house. Most assiduous and anxious were his medical men, but to little purpose. The worm of sorrow was gnawing at the root, and this in conjunction with disease soon laid the victim low.

During the former part of our departed brother's affliction his mind was in considerable doubt with regard to his spiritual interests, probably arising, at least in part, from the shattered state of his nerves. This fact having come to the knowledge of the church, a special prayer-meeting was appointed. Fervent and melting intercessions were presented at the throne of grace that the clouds might be dispelled, and that he might possess that assurance of adoption which the gospel warrants. We have reason to believe that these prayers were answered, for subsequently, the darkness and doubts were dissipated, Christ was felt to be 'very precious," and the last valley of the christian pilgrim was trod in peace and hope.

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Our deceased friend has left behind four daughters, all of whom we have every reason to believe are following the footsteps of their glorified parents. May they be faithful unto death, and ultimately meet as an undivided family saved of the Lord. D. N.


A Discourse delivered in Zion Chapel, Broughton-road, on the Lord's-day evening following the Queen's visit to Manchester and Salford, Oct. 10th.

"Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors, and the King of Glory shall come in!

Who is this King of Glory?

The Lord, strong and mighty, the Lord mighty in battle!

Lift up your heads, O ye gates; even lift them up ye everlasting doors, and the King of Glory shall come in!

Who is this King of Glory?

The Lord of Hosts, he is the King of Glory!"-Psalm xxiv. 7-10

where it had remained three months, when king David in person brought it and put it "with gladness" in the city of his own name, which formed as you know a part of the city of Jerusalem. And if we agree with this opinion, we may consider that when the ark of the Lord was being escorted up to the entrance of the city where David had prepared a tabernacle for it, the entire choir joined in singing, with accompaniments on their tuned instruments, the eloquent introduction of the psalm comprised in the first two verses. Then the thrilling enquiry rose aloft, "Who shall ascend unto the hill of the Lord, or who shall stand in his holy place?"- to which a reply of singular beauty burst forth, extending to the end of the 6th verse: then, that the summons was chanted with solemn animation, "Lift up your heads, O ye gates, and be ye lift up ye everlasting doors, and the King of Glory shall come in!"-and that those within the city, or a portion of the choir-having previously entered the massive portals which on account of their strength might well be called "everlasting" took up the inquiry "Who is the King of Glory ?"-to which came the response as given in the text, followed by another summons, another inquiry, and a second reply-when the gates being flung wide open, the King of Glory as represented by his holy ark, entered amidst the hallelujahs of the attendant minstrels and the transporting acclamations of the congregated multitudes.

THERE was about the Jewish dispen- | Ark from the house of Obed-edom, sation, much of what we must denominate, for want of a better name, scenery, or pictorial embellishment. It had as its sacred trust the moral law, and the great unvarying principles of God's moral covenant lived and moved in its constitution and history; but its religious elements were, it might be said, clothed upon with sumptuous apparel, covered with the richest embroidery. So to speak, the golden fruit from the tree of life was exhibited in a basket-work of silver. All that was lively in colour, imposing in decoration, fragrant in odour, and charming in music, was put under tribute to make that dispensation the grandest embodiment of external splendour, no less than it was by the divine appointment, the representation and reflection of the beauty of holiness. This being the case and it was the case best adapted to the age and people-we may read without surprise of that periodical gorgeousness which was displayed in the celebration of the festivals, and of that yet greater magnificence which was shewn on those occasional holy-days that intervened in the experience of the Jews. Who could read, for example, this spiritual and sublime ode without being sure that it must have been composed in anticipation of some event of more than ordinary interest and solemnity; when the national heart beat faster, and the national face was flushed with a ruddier and warmer glow? What that particular event was is not perfectly clear. It may have been, as believed by many, the removal of the

Another explanation has, however,

been given, which is, that David composed and left it with Solomon to be sung at the dedication of the temple which he himself was not permitted to erect or see. The reference, if that were so, would be to the transference of the ark from the curtained tabernacle to the Holy of Holies, or inmost shrine prepared by the munificence of Solomon. The crisis then, would be, that point of time immediately before" the priests brought in the ark of the covenant of the Lord unto his place, into the oracle of the house, under the wings of the cherubim ;" and august beyond comparison, yea, almost beyond conception must have been that scene, when with all the majesty and pomp that Solomon the Superb could impart, and the congregation of assembled Israel contribute, the King of Heaven who " dwelleth not in temples made with hands" was introduced, as it were, to that house which he had promised to make his peculiar residence-hallowed by the piety which reared it, and by the cherubic presence and shekinah glory that should dwell therein.

May a consideration of the original design and use of this inspired production put us into a frame of mind fitting us for a serious and profitable meditation on the passage before us,

First,-As proclaiming the prerogatives and triumphs of the Redeemer. Secondly,-As contrasting his presentation with spectacles of earthly grandeur. And Thirdly,-As appealing to each human heart for a welcome admission to the Saviour.

I. We shall regard it as proclaiming the Redeemer's prerogatives and triumphs.

Our ideas of the Divine dealings with mankind, and of the character of the christian religion, will be very incomplete and unjust, unless we lay it down as a first principle that the world has never seen or known anything of God out of, i. e. separate from, Christ Jesus; that in all periods and under every form of his revelation of him


self, the Deity has been beheld and felt, so far as he ever has been, through the eternal Word. Not, understand me, through "the Man, Christ Jesus," for God was manifest in the flesh less than 2000 years ago; but through that Divine Essence or Subsistence which did, in "the fulness of time," tabernacle among the sons of men. Once get hold of this fact, and much that is otherwise obscure will be clear as cloudless day for we then understand how Moses "esteemed the reproach of Christ greater riches than the treasures in Egypt."-How the Angel of Jehovah was the guide and governor of Israel, the Israel that "tempted Christ in the desert," and how it was of him that Moses and the prophets were said to have written ; how, in a word, he not only is Omega the Ending, but Alpha the Beginning, in whom, and by whom, and to whom have been, and are, and will be, all things in heaven and in earth. Thus enlightened we shall read the Old Testament with other eyes: we shall perceive the unity of our faith, in object as well as quality, with that of prophets and psalmists, and righteous men of old; and every epithet of bonour and renown which is applied in the First Testament to God will be viewed as a jewel set in the diadem of Him whom the Second Testament crowns with glory and praise.

Christ then is the king here eulogized: they are his prerogatives and triumphs that are celebrated in such lofty style.

He is the King of Glory, the possessor of whatever is glorious in such a transcendent degree as to be the King of glory: others are its subjects,

-he is its Lord. And wherever there is glory we are not to think of it irrespective of him. Whatever is excellent and noble,-whatever in mind or matter lawfully fascinates and enraptures us, is his,-owns him as Monarch and as Sire. Do the heavens above team with sparkling sun-stars and effulgent constellations? They

brought the sleep of death upon the countless army of the Assyrian kingBut angels are limited in power; they are messengers and servants of a Mightier than themselves. Yes! God

are glorious, but only because they are the workmanship of the glorious King, eternal, and invisible. Are there scenes on earth which fill the soul with wonder and speechless admiration? Is there that of the sub-Christ-is strong and almighty..

Mighty in Battle!

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lime and beautiful in Nature and in He is strength-self-existent power, Art which touches hidden sympathetic boundless, everlasting! Whatever chords within us, aud thrills us till we might there is in nature issues from can feel no more? All comes from him; all forces depend on him who is Him. He made the mountain whose ultimate force; and as the originator crest of snow is bathed by the deep and communicator of Power, he is the blue of heaven-and he made us to Mighty, the unapproachably-the imhave heaving emotions at the sight. measurably Mighty! The Lord And is there aught in moral action- reigneth: he is clothed with majesty; in benevolence, in generosity, in heroic the Lord is clothed with strength self-denial, that charms our ear at the wherewith he hath girded himself" recital and stirs the blood to emulation?-there is his Divinity!-all other Who created these dispositions, glori- beings are girded by him with the ous as they are-and who constituted strength they have-he girds himself. us to confess them glorious, but He "The Lord on high is mightier than who is the King of Glory ?-So we the noise of many waters, yea, than might continue; for there is no end to the mighty waves of the sea." Such such illustrations. But in our text a "mighty God" is Christ! the King of Glory is photographed, if I may use that expressive word, by the description "The Lord strong and mighty-the Lord mighty in battlethe Lord of Hosts." These are awful appellations, and they feature to us (alas too faintly on our minds!) the prerogatives and triumphs of the Immortal King. Strong and mighty! Our notions of might are relative. There is the might of the ant which carries with much ado a straw along. There is the might of man who singly can do little, and unitedly can do more, but who inventively can achieve prodigies -prodigies to us, remember: for what man does with the labour of myriads of hands, thousands of years, and hundreds of ingenious trials, is but small when compared with things mightier still. One storm engulphs his navies, one earthquake buries his cities, one plague sweeps away his nations! Angels are mighty-they "excel in strength." One destroyed all the first-born of Egypt in a single night; one smote 70,000 Israelites from Dan to Beersheba; and one

There was a period, whose date it belongs not to our chronology to fix, when the harmony of heaven was disturbed; when Pride and Hostility raised their brazen faces before the celestial light; and when such an infatuation seized a section of the angelhood that they "defied the Omnipotent to arms." Was not God "mighty in battle" then? It would be a shame to attempt to say how he battled except in the language of him

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-That rode sublime

Upon the seraph-wings of ecstacy;" and Milton himself saw only darkly tion when Christ was thus beheld: through the telescope of his imagina

"He on his impious foes right onward drove
Gloomy as night: under his burning wheels
The steadfast empyrean shook throughout;

All but the throne itself of God. Full soon
Among them he arrived; in his right hand
Grasping ten thousand thunders, which he


Before him, such as in their souls infix'd
All courage-down their idle weapons dropt;
Plagues; they astonished all resistance lost,
O'er shields, and heads, and helmed heads

he rode,

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