Jesus was on earth. His tender love was the keen edge of his reproofs, and his unquestionable love infused solemnity into every warning. There never was one more faithful than the Son of God, but there never was one more considerate. And just as rudeness is not essential to honesty, so neither is roughness essential to strength of character. The Christian should have a strong character; he should be a man of remarkable decision; he should start back from temptation as from a bursting bomb. And he should be a man of inflexible purpose. When once he knows his Lord's will, he should go through with it, ay, through fire and water with it. But this he may do with out renouncing the meekness and the gentleness which were in Christ. He may have zeal without pugnacity, determination without obstinacy. He should distinguish between the ferocity of the animal and the courage of the Christian. And whether he makes the distinction or not, the world will make it. The world looks for the same benevolence of conscious strength in a follower of the Lamb of God; and, how ever rude its own conduct, it expects that the Christian himself will be courteous. Irritability. One of the most obvious and impressive features in the Saviour's character was his meekness. In a patience which ingenious or sudden provocation could not upset; in a magnanimity which insult could not ruffle; in a gentleness from which no folly could extract an unadvised word, men saw what they could scarcely understand, but that which made men marvel. Though disciples were strangely dull, He never lost temper with them; though Judas was very dishonest, He did not bring any railing accusation against him; though Philip had been so long time with him, and had not understood Him, He did not dismiss him from his company, When Peter denied Him, it was not a frown that an withered him, but a glance of affection that melted him. And so with His enemies; it was not by lightning from heaven, but by love from His pierced heart, that He subdued them. But many Christians lack this beauty of their Master's holiness; they are affected with evil tempers, they cannot rule their spirits, or rather, they do not try. Some indulge occasional fits of anger; and others are haunted by habitual, daily, life-long fretfulness. The one sort is generally calm and pellucid as Alpine lake, but on some special provocation is tossed up into a magnificent tempest; the other is like the Bosphorus, in a continual stir, and even when not a breath is moving, by the contrariety of its internal currents vexing itself into a ceaseless whirl and eddy. The one is Hecla-for long intervals silent as a granite peak, and suffering the snow-flakes to fall on its cold crater, till you forget that it is a burning mountain; and then, on some sudden and unlooked-for disturbance, hurling the hollow mine into the clouds, and pouring forth in one poisy night the stifled mischief of many a year. The other is Stromboli, a perpetual volcano, seldom indulging in any disastrous eruption; but muttering and quaking, steaming and hissing night and day, in a way which makes strangers nervous; and ever and anon spinning through the air a red-hot rock, or a spirt of molten metal, to remind the heedless natives of their angry neigh bour, But either form, the paroxysmal fury, and the perennial fretfulness, is inconsistent with the wisdom from above, which is peaceable, gentle, easy to be entreated. Worldly men can perceive the inconsistency, but instead of ascribing it to its proper causes, they are more likely to attribute it to the insufficiency of the gospel; and even the more willing sort of worldlings, those who have some predisposition in favour of the truth, are very apt to be shocked and driven off by the unhal lowed ebullitions of religious men. Sup- | find a place in rearing the temple. pose such an individual, with his attention newly awakened to the great salvation—with his mind impressed by some scriptural delineation of regenerate character; his ear, it may be, still charmed with a glowing description of the gospel's magic power, making wolfish men so lamb-like, and leading the weaned child to play on the cockatrice den; suppose such a man in the way of business, or kindness, or spiritual inquiry, to approach a stranger of Christian renown, and accosting him in full persuasion of his Christian character, prepared for a cordial welcome, a patient hearing at the least,-but alas! coming in at some unpropitious moment, he is greeted with a shout of impatience, or annihilated by a flash from his lowering countenance,-why, it is like putting your hand into the nest of the turtledove, and drawing it out, with a long slimy serpent dangling in warty folds, and holding on by its fiery fangs. There is horror in the disappointment, as well as anguish in the bite; and the frightful association cannot easily be forgotten. Akin to these infirmities of temper, are some other inconsistencies as inconvenient to their Christian brethren as they are likely to stumble a scoffing world. Some professors are so whimsical and impracticable, that it needs continual stratagem to enlist them in any labour of usefulness, and after they are once fairly engaged in it, nothing but perpetual watchfulness and the most tender management can keep them in it. In all your dealings with them, like a man walking over a galvanic pavement, you tread uneasily, wondering when the next shock is to come off, and every moment expecting some paradox to spring under your feet. In the Christian societies of which they are members, they constitute non-conformable materials of which it is difficult to dispose. They are irregular solids, for which it is not easy to They are the polyhedrons of the church, each punctilio of their own forming a several face, and making it a hard problem to fix them where they will not mar the structure. Apostolical magnanimity they deem subserviency or sinful connivance; and simultaneous movements or Christian co-operation they deem lawful only when all conform to them. Like those individuals whose bodies are non-conductors, and who can stop an electric current after it has travelled through a mile of other men, sectarian professors are so positively charged with their own peculiarities, that the influence which has been transmitted through connecting myriads, stops short as soon as it reaches them. Selfishness.-The world respects selfdenial in the Christian; and with reason, for of all men he can best afford it, and by his profession he is committed to it. You are on a journey, and because you have been distributing tracts or reading the Bible, or have made some pious observations, your fellow-travellers set you down for a Christian. By and by one of your companions makes a civil remark, but not being in a mood for talking, you turn him off with a short answer. A delicate passenger would like your side of the carriage, but you wish to see the country, or prefer the cooler side; so you make no movement, but allow your neighbour to change places with the invalid. And at last an accident occurs which will detain you an hour beyond the usual time; so you lose all patience, and fret, and scold, and talk of hiring post-chaises, while some goodhumoured or philosophic wayfarer sits quiet in the corner, or gets out, and looks leisurely on till the misfortune is mended, and then resumes his journey, having lost nothing but his time, while you have lost both your time and your temper. In such a case it would be better that you had left the tracts and a worldly man you would have been entitled to indulge your own indolence, your own convenience, or your own impatience as much as you pleased; but if you really are a disciple of Christ, you owed to Him to "deny yourself." the Bible at home, for your inconsist- | time, they also know that it is after these ency is likely to do more evil, than your things that the Gentiles seek; and, direct efforts are likely to do good. As therefore, if they would win the Gentiles, they must attend to their personal wants, and temporal comforts. Nay, more, as a system of universal amelioration, Christianity demands our efforts for the outward weal of our worldly neighbours, and our delicate attention to the minutest comfort of our Christian brethren. It was on this principle that, seeking the salvation of his peasantparishioners, Oberlin felt that he was not going out of his way as an evangelist, when he opened a school for children, wild as their own rock-goats; when he taught the older people many humble but useful arts hitherto unknown in the Ban-de-la-Roche; when he set them to the planting of trees, and clearing roads; when he established an agricultural society, and published a calendar, divested of the astrological falsehoods with which their almanacs were wont to abound. Oberlin's Christianity would have prompted these humane and beneficial actions, even though no ulterior good had accrued from them; but first in the love of those villagers, and then in their conversion to God, he had his abundant reward. And it was on the same principle that the apostolic Williams, brimfull of sense and kindness, came down like a cornucopia on his South-Sea Islanders, and startling them with the prodigies of civilization, and enriching them with its inventions, at once conveyed an idea of the beautiful spirit of the Gospel, and conciliated their affection to its messengers. And it was on the same principle that the benignant Wilberforce,-himself the best "practical view of Christianity,"-was so studious of the feelings, and so accommodating to the wishes of his worldly friends,-so abounded in those considerate attentions to the humble acquaintance, which only a delicate mind could imagine, and a dexterous skill could execute,and could subject himself to all sorts of The subject is uninviting, and time would fail did we speak of the parsimony, the indolence, the egotism, the want of intelligence, the want of taste, by which many excellent characters are marred, and by which the glory of the gospel is often compromised. We would not be accusers of the brethren. We only suggest a subject for self-examination, and we indicate an object to which the Church's energy might be advantageously directed. We fear that we have failed to cultivate the things honest, lovely, and of good report, and that we have sometimes allowed ourselves to be excelled by worldly men in those beauties of character which, al. though subordinate, are not insignificant. Attention to the wants of others, care for their welfare, and consideration of their feelings, are scriptural graces for which all Christians ought to be conspicuous. Christianity allows us to forget our own wants, but it does not permit us to forget the necessities of our brethren. It requires us to be careless of our own ease, but it forbids us to overlook the comfort and convenience of other people. Of this the Lord Jesus was Himself the pattern. He was sometimes an hungered, but in that case he wrought no miracle. But when the multitude had long fasted, He created bread to supply them, rather than send them away fainting. And though his great errand was to save his people from their sins, none ever saved so many from their sorrows. And in this his disciples should resemble Him. Although they know that the soul is better worth than the body, and the interests of eternity more precious than those of inconvenience in order to carry a ray | mild and accessible, and, like the Sun of gladness from the social circle into of Righteousness, they should carry the sick man's cottage;" or to temper such healing in their wings, as to make with his own diffusive gladness the bit- their very presence the harbinger of terness of some humble disciple. No joy. It was said of Charles of Bala, disciple can resemble his Lord, who that it was a good sermon to look at does not maintain this benignant bear him. And so much of the Master's ing to all around him. Grace was in- mind should reside in each disciple as fused into the lips of Jesus. None in to make that true of him, which the old the guise of humanity was ever con- elegy says of one of England's finest scious of such power within; none worthies:ever gave outlet to inherent power in milder coruscations. His gentleness made him great; and so engaging was his aspect, so compassionate his mien, that frail mortality could lay its head securely on his bosom, though a Shekinah slept within. Believers should in this resemble Jesus. They should be "A sweet attractive kind of grace, A full assurance given by looks, For sure that count'nance cannot lie, THE BISHOP OF EXETER'S SYNOD. the decision obtained in the Gorham Case. It is a strange state of things that enables a Bishop to vent his spite in such a form. We are on the eve of a mighty struggle. With the Romanizing spirit of many of the clergy, it will be unsafe, on the part of the British Parliament, to grant them a particle more power. If they choose to relinquish their status and their livings, LET THEM;-but all friends of liberty must see to it that, while they hold their position in the Establishment, no power of persecuting their godly bre thren shall be put into their hands. A REAL SYNOD, with a CONVOCATION ap THIS Body, without a particle of legal | an act of defiance, in retaliation upon power, has sat for three days; and, under the acute generalship of its Leader, has taken care, we suppose, to do nothing which can be construed into a violation of law. The declarations of this mock Synod are just so much waste paper, as they can neither bind its own members, nor any clergyman beyond its precincts. It has pronounced upon various matters, such as Baptismal Regeneration, Schism, Church Education, &c. &c.; but the matters pronounced upon remain just where they were, as there is not an atom of authority in the tribunal, known to the law of the land. A presentation of a living by the Lord Chancellor, to some clergyman of Evan-pended to it, in these times, would bring gelical principles would bring the whole matter to the test; and would show that the declaration of the Synod on Baptism is not worth a single farthing. But assuredly the Church of England, as it respects her Discipline, is in an exceedingly confused and unsatisfactory state. The would-be Synod is strictly us back, in twelve short months, to scenes of turmoil, and strife, and arbitrary power, which would involve Great Britain and her colonies in the most disastrous consequences. Englishmen are too well acquainted with the history of the Convocation to venture on its resuscitation in any form. As the Puseyite party are ill at ease with the control which the state puts upon their popish doings, they will struggle hard to shake themselves rid of its control, and at the same time to retain all their interest in the church property. We say, "No, the voice of the country says emphatically, no. Leave the Establishment, if you think fit, and then have as many voluntary Synods and Convocations as you please; but while you remain in the pay of the State, the nation is interested in your having no separate powers of legislation for checking the civil and religious freedom of this advancing age." But a grand question yet remains to be solved. What is to reach the grow. ing Popery of the Church of England? It has yet had no effectual check. There seems no existing power to reach it. The Evangelicals contend well for their freedom and for certain points of Christian doctrine; but the wrong teaching goes on in the Establishment; Dr. Pusey is in his place; and Oxford is still a nursery for Rome. Would that some man of power were raised up to work deliverance for our country. We believe that our stealthy Popery is an abomination in the sight of the Lord. CONGREGATIONAL BOARD OF EDUCATION. A PUBLIC Meeting and Conference were held, on the 26th and 27th of June, at the London Tavern, and at the Congregational Library, Blomfieldstreet, with a view to promote and consolidate the Educational plans undertaken by the Board. Samuel Morley, Esq., presided at the first meeting; and Charles Robertson, Esq., of Liverpool, at the second. The first Meeting was numerously attended; and the Chairman well expounded the principles adopted and acted upon by the Congregational Board. "The basis," he said, "upon which we stand is, that education, to be worth anything, must be religious, and that, as such, we can be no parties to any interference by or help from the government, with a view to the promotion of such education." He added: "Most of us are prepared to go farther even than this, and to say that, even if it were possible to separate schools from religious education, still that it would be the wisdom of the people of this country to refuse Government aid, and oppose any interference with, or meddling whatever with the mind of the people; that the cause of liberty, no less than of religion, is involved in keeping the Government to its proper work.” "As a Nonconformist he objected entirely to any attempt by the State to force religion upon the people. He believed that all such attempts by law to make men religious was, to adopt the words of a man well known to most of them, and much respected-to lose more souls than it saved. By that he meant to say, that it tended to make men bypocrites rather than religious men; and he believed and maintained the opinion most distinctly, that the Established Church of this country was an organization upheld by force." We believe, in our circumstances, though abstractly we are not able to go all lengths with the respected Chairman, it will be the duty and interest of Congregational Dissenters, to content themselves with doing what they can to educate the people in their own way, leaving others to pursue the same course; but to resist stedfastly all government methods of Education which would throw the teaching of the people into the hands of those, who have either neglected it, or done it badly and inefficiently. Dr. Massie opened the meeting with |