cussion in the country. It seems to be generally received with favour. The reduction of the tea duties, and the remission of the soap duty, are features which will both make it acceptable to a large class; though the advertisement duties, instead of being repealed, are only reduced,-this in disregard of a vote of the House of Com. mons in favour of their abolition,-and the paper duty and the newspaper stamp are both retained unaltered. A great stir was caused at the middle of the month by the announcement in The Times that a seizure of arms, concealed Contrary to the law, had been made from a house in the possession of Kossuth, and that Kossuth himself was to be prosecuted by the Government. From explanations in Parliament, and letters in the papers, it seems that Kossuth's connexion with the property seized was a pure fabrication,though a blow seems to have been aimed at him, not very creditable to the Home Secetary, nor to the Governme it. We should not much fear a prosecution for Kossuth, however. Though it would be dishonourable enough to the Government, it would arouse the undoubted sympathies of the people. And Austria and Russia would then be convinced (if the way in which Kossuth and Haynau were respectively received did not convince them), that, whatever cabinet ministers and lordly ambassadors may say, the heart of England is with the patriots in their exile, and not with the perjured tyrants on their thrones. She We must not omit to record that Mrs. Stowe is in England. She has just arrived, in weak health we are sorry to say. has been enthusiastically received in Glasgow, and will be so everywhere no doubt. We trust her coming will be a great help to the cause to which she has almost sacrificed her valuable life. In her person England will shew at once its attachment to America, and its ineradicable hatred of the system she has so powerfully attacked. GROSVENOR STREET, MANCHESTER. On Tuesday evening, April 5th, the members of the Baptist church and congregation, Grosvenor Street, Chorltonupon-Medlock, took tea together in the body of their chapel. The repast being over, a hymn was sung, and the Rev. H. Dunckley engaged in prayer; when a Ladies' Auxiliary Missionary Society was formed, for the purpose of obtaining contributions on behalf of the Baptist Missionary Society, Baptist Irish Society, Continental Society, and the Baptist County Home Mission After which, an address was read, and a purse containing £35 presented, to the minister, the Rev. D. M. Evans, as a token of the christian esteem and affection of his people, as well as of their high appreciation of his untiring labours for the spiritual welfare of those under his care. The address having been suitably responded to by Mr Evans, addresses were also delivered by the Revs. H. Dunckley, of Salford, and Chevery, of York Street, Manchester. NEWPORT, MONMOUTHSHIRE, The Rev. W. Aitchison, of HemelHempstead, Herts, has accepted the invitation of the Baptist church, Commercial Street, Newport, Monmouthshire, to be come its pastor. Obituary. MR. JOHN ROWSE. Died at Battle, Dec. 22, 1852, Mr. John Rowse. He was born at Newton Abbot, Devonshire, October 27th, 1801. At an early age he was removed to Exeter, and in the order of Providence was induced to sit under the ministry of that excellent servant of God, the Rev. S Kilpin, who invited him to become a Sabbath-school teacher. After giving evidence of a change of heart, he was joined to the church worshiping in Southstreet, in April, 1822. He was zealous in the Lord s vineyard, and instrumental in leading many to the Saviour. He loved prayer. To those under his employ he often distributed tracts, and invited them to attend the means of grace. Except when illness prevented, he himself regularly attended the Lord s-day and week services. In this manner our deceased brother maintained for thirty years an honour able, consistent, and christian course, visiting the sick, administering comfort to the desponding, and distributing to the ne cessity of the saints. He was successively a Sunday school superintendent, village preacher, and deacon,-a pillar in the house of our God. For a long period previous to his death, he was the subject of severe affliction; and for the last three months was confined to his bed. He looked forward to death, however, as the entrance to glory. As he drew near the valley of the shadow of death, he said, "I assure you I feel the word of God my greatest comfort in my affliction." Thus was he comforted; peace and joy crowned his pallid brow to the last; he leaned confidingly on Christ's blood and righteousness. A few moments before he expired, he looked around on his weeping family, exclaiming, "Be of good cheer: I have overcome the world. Jesus! my Jesus!" In the evening of Sunday, January 2nd, his death was improved to a crowded audience, by Mr. Glanville, from Rev. xiv. 13. MR. JABEZ SJUTTERD. Died March 25th, aged 71, at Banbury, in Oxfordshire, Mr Jabez Stutterd, a deacon of the Baptist church in that town since its first formation. He was a relative of the late Rev. John Stutterd, who was the founder of the Baptist church at Colne, in Lancashire, and its pastor upwards of fortyfour years. When very young, he was bap tized and received as a member of the church at Salendine Nook. by the late Rev. Robert Hyde, then its pastor. To the close of life his walk with God was consistent, and he died as an humble penitent at the foot of the Cross, looking for the mercy of God unto eternal life through our Lord Jesus Christ. THE CHURCH. "Built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone."-Eph.ii.20. JUNE, 1858. RENOUNCEMENT AND REPOSE. BY THE REV. JOHN COX. "And now, Lord, what wait I for? my hope is in thee.”—Psalm xxxix. 7. There are three things which all who are truly wise will seek daily to realize: the value of the soul, the vanity of the world, and the victory of faith. Few do this, for most neglect the soul, idolize the world, and so live and die in unbelief. The Psalmist was an exception; he was not content to live at a distance from God, and to "have his portion in this life." He looked beyond earth and time; he panted for God, hoped for glory. He was in a great measure weaned from earth, and dependant on God. The poet has well expressed the meaning of the above passage, and happy are those who in sincerity can adopt his language: "What should I wish or wait for, then, From creatures, earth, and dust? And disappoint our trust. "Now I forbid my carnal hope, My fond desires recall; The state of mind here described may be expressed in two words renouncement and repose. The Psalmist was weaned from that which others idolized; he renounced that which others persevered in seeking as their chief good. The soul taught of God is constrained to renounce the world's riches, friendship, and religion. This may be done by some feignedly. Persons may run away from outward conformity to the world, and yet carry the world in their hearts. They may rail against many things in the world, and idolize other things equally foolish or wicked. When this renouncement is carried out really and rightly, it is the result of divine teachings, and is the effect of the soul being brought to "look at the things not seen," and to have real fellowship with the Saviour. By his cross alone can we be crucified to the world; and those who gaze believingly on it can say, "And now, Lord, what wait I for ?" There are reasons for this renouncement which are highly rational and satisfactory. The believer renounces the world's riches, because he reads, "What shall it profit a man, if he gain the whole world, and lose his own soul?" He dares not court, or even accept when offered, the world's friendship, while those solemn words ring in his ears, "The friendship of the world is enmity with God." The religion of formal service and orthodox belief which satisfies many, will not satisfy him, for he knows that "God seeketh those to worship him, who do so in spirit and in VOL. VII. G truth." Thus he feels it is his reasonable service not to be conformed to this world, but to present himself a living sacrifice. Happy are those who, deeply convinced of the vanity and hollowness of the world, with all that is in it, can appeal to God for the sincerity of their renouncement, and, as in his sight, turning their backs upon earth's treasures and glories, and looking up to his throne, say, “And now, Lord, what wait Ï for ?" "As if he had said, 'Is this the portion I would be content with,—to sit upon a greater heap of riches than my neighbour hath? My hope is in thee. Deliver me from all my transgressions' (Ps. xxxix. 7, 8). Every one as they like: let them that love the world take the world; but, Lord, pay not my portion in gold or silver, but in pardon of sin; this I wait for.'"* Nor shall such an one wait in vain, he shall find repose in God. A covenant God is the object of hope. There is everything in him to encourage it. In him sinners may hope for pardon (Ps. cxxx. 7), saints for grace to help (Heb. iv. 16), and sufferers for solace (Ps. xlii. 11). The real believer is begotten to hope (1 Peter i. 3), and his life should be a constant exercise of hope (Heb. vi. 19). His circumstances call for this, -God's character and word warrant it,-and, by thus acting, he brings much glory to God (Rom. iv. 18), and finds true repose of soul. Nothing that the world can give, will bring the soul to rest, nor is there any repose for the hoping heart in its promises; but when the heart is unmoored from the world, and its anchor is cast within the vail, then comes rest and rejocing. We cannot lay hold aright on God without letting go the world; and when the soul, by faith and hope, becomes connected with infinity, it will have no disposition nor desire to spend its strength in chasing shadows. How manifold are the advantages of this weaned, waiting state of mind. It promotes communion with God, and this makes the soul spiritual and active. It prepares for death and glory, by saving from inordinate, overture love, and by clothing the divine character with attractiveness. It adorns and recommends religion. Such weaned hearts shew there is a reality and power in godliness; and after they are departed from earth, their example lives to testify to others. It reconciles the mind to mysterious and trying dispensations, producing submission to a chastening God. The heart rightly weaned from earth, and really hoping in God, will not mourn repiningly over earth's treasures, but will hope in God as its portion, when he takes (Lam. iii. 24) as well as when he gives. If we would possess this desirable state of mind, let us seek to look at the world in the light of truth and eternity. Let us watch closely our hearts, endeavour to bring them into sympathy with God in his designs concerning us, study his character as the God of hope and the God of all grace. Let us ever remember, that crucifixion to the world can only be produced and perpetuated by a believing connection with the cross of Christ (Gal. vi. 14), and that this is the special work of the Holy Spirit, who, as the glorifier of Jesus, helps us to mortify the deeds of the body (Rom. viii. 13), and to overcome the world. Let this great and muchneeded blessing be sought by earnest prayer. Reader, one solemn, heart-searching question-Do you dare go to God with this text, and as in his sight, appealing to him as the great heartsearcher, say, "And now, Lord, what wait I for ?" "Soon shall poverty and wealth, * Gurnal. THE PUNISHMENT OF ELI'S FAMILY. BY THE LATE rev. wm. OKELY, M.D.* Formerly Superintendent of the Moravian Settlement at Fulneck. (Communicated by J. E. Ryland, Esq., M.A.) "Put me, I pray thee, into one of the priests' offices, that I may eat a piece of bread."1 Samuel ii. 36. From the context you will see that my text is closely connected with what is called the sin of Eli, a sin which it is more necessary to notice, because one expression of Eli in reference to it is continually quoted in evangelical pulpits, and recommended as an example of piety. It is the Lord, let him do what seemeth him good." It is a mercy when we can say so; but it is often said from a slothful spirit, or from a disposition to continue in sin. Eli had gone on honouring his sons more than God, till at last punishment came; this he might have avoided, had he exercised more courage and a stricter government in his family. When told of his sin and of its consequences by little Samuel, he had the grace to say, "It is the Lord, let him do what seemeth him good," he did not surely mean, my sloth, my negligence, is of the Lord; it was in fact a confession. "I am an unhappy slave of sin. I have gone so far that I cannot help myself; but after all, I have to do with a merciful God; may he extricate me, for I can do nothing." Let none think that we, in these days, have nothing to do with Eli's sin; it is very common. In a church, a very corrupt church indeed, but still a church (taken in its literal sense), it is known under the name of nepotism; when a man is placed in an office in which he is to serve God, and to be content with food and raiment, but instead of this builds houses for his family, it is called nepotism. But this is only one species of the sin. Our text is full of instruction to all. We are in the habit of teaching the ten commandments to our children; now in one of these God is called a jealous God, and he is said to "visit the iniquities of the fathers on the children to the third and fourth generation of them that hate him." These are not oratorical expressions; the word of God is always a living word. Now to apply this to Eli's case: between the events mentioned in the former part of this chapter and that foretold in Son of the Rev. Francis Okely, formerly of St. John's College, Cambridge, a Baptist Moravian, for many years resident at Northampton, and an intimate friend of the late Dr. Ryland. Dr. Okely, after practising for two years as a surgeon at Bedford, removed to Edinburgh, where he took the degree of M.D. In 1797 he was chosen Physician of the General Infirmary at Northampton, and while there published a sceptical work, entitled, "Pyrology." Shortly after he became a firm believer in Christ, and published a recantation of his "Pyrology." He was then readmitted into the Moravian church, and in that communion occupied various stations as minister or director of schools. Being a very acute and independent thinker, his discourses generally presented striking views of religious truth in connection with human nature, which he had studied profoundly as a christian and a philosopher. It is very much to be regretted that he never prepared for the press a volume of discourses, which would have been invaluable to thoughtful christians. The only sermon he ever published, is by no means equal to many which the writer of this note had the gratification of hearing. Dr. Okely died at Bristol, July 9, 1830. Mr. Foster, in writing to a friend, speaks of him just before his death as "one of the constellations which is shedding such lustre on this dark world." Foster's Life and Correspondence, vol. 2, p. 62. Bohn's Edition. J. E. R. the text, there was a total revolution in the government of Israel. Saul was chosen king; David reigned forty years; at the coronation of Solomon, Abiathar (a descendant of Eli) was cast out of the priesthood for misconduct, and some time after the establishment of what may be called a new dynasty of priests, the posterity of Eli were reduced to the state of indigence implied in our text. Now, what makes this more striking is, that under the old economy much of the blessings promised to obedience related to this world. Blessed be God, we live in brighter days, and these things are told us to free us from sin, not to excuse us in sin. Yet "if any man sin, we have an Advocate with the Father." Intimations are given in many parts of the bible that the jealousy of God is closely connected with disobedience. Moses committed a highly heinous sin; he lost his temper, and forfeited the blessing of entering the promised land. Though it does not follow that either parents or children will be lost; yet if parents have not courage to "command their children after them," they must suffer till convinced that it is an evil and a bitter thing to offend the Lord their God. It is a great happiness when we can serve God for his own sake; it is one of the blessings of the New Covenant that we can do this. We are made, all of us, kings and priests unto God. We who deliver the word of God do not call ourselves priests in distinction from other believers; we are "helpers of your faith and joy." We are fuglemen in Christ's army, who have learnt the lesson before you. We can say, I was once unholy, I am now holy. I was once afraid of death, I can now look on that gloomy tyrant as my best friend. The high priest of the Jews was a representative of that High Priest "who is passed into the heavens." In these days we have the privilege of serving God in whatever calling we may be in; what then is the truly priestly mind which if it had been possessed by Eli and his sons would have saved them from such grievous punishments? We have two main concerns in life. Time and Eternity. We must live here, and cannot live without food and raiment; and neither of these things is provided in such profusion that we can obtain them if we are slothful. Therefore as we feel that we cannot live without them, it is natural we should be anxious; there is nothing in itself sinful in this. Men were made comfortable under the former dispensation, by promises of temporal blessings. And we have promises, but not so numerous, of this kind, nor exactly in the same way. The concerns of Eternity, in the judgment of common sense, are so superior to those of Time, that a man would say, Give me a happy Eternity, and in this world let me be poor and despised if I may but gain that; but in order that we may be comforted it is said, "Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you." Make sure of a happy Eternity, only be not slothful and idle, and God will bless you; he will act as he does at present with the weather for the harvest, which no doubt is in answer to the prayers of thousande. are apt to think that when God works a miracle he works more than at another time; now, the only difference is, that he shews his hand. Suppose Brandon hill were suddenly to rise from its seat and be plunged in the Severn, it would be the subject of unusual talk, but would it be deemed a miracle? I trow not. Philosophers would begin to speculate upon hidden forces, &c., on volcanoes and earthquakes; but suppose I called you out to the hill, and instead of a sermon should command the hill to be transported into the midst of the Severn, and it should be so, that would be called a miracle. We The reason is, you can measure my power, but you cannot measure God's; so if a good man kneels in his closet and afterwards prospers in |