Few expressions are so peculiar, as some of those in which our Lord makes a kind of interchange between his own honour and that of his Father, as though they were convertible phrases used in apposition, the latter being explanatory of the former-thus he observed respecting Lazarus" this sickness is not unto death, but for the glory of God, [i. e.] that the Son of God might be glorified thereby."—(John xi. 4.) The glory of God, is here the glorifying of his Son.

The most striking expression respecting the interchange of glory belonging to Christ and the Father, in the following:-"Jesus said, now is the Son of Man glorified, and God is glorified in him; (i. e. in the humanity of Christ, and the work accomplished in that vehicle on earth.) If God be glorified in him (i. e. in the assumed form of man,) God shall also glorify him (the Redeemer) in himself; (i. e. in God; in the resumption of that majesty from which Christ had descended to the "fashion as a man ;") "and shall straightway glorify him.”—(John xiii. 31, 32.)

These may perhaps appear to many to be passages of as much difficulty as interest, still they serve as important lessons and fertile suggestions respecting the relation between Christ and his Father; whose character the Saviour displays, and whose place he takes as the authority for mankind: the Redeemer and judge of the world.

For the Father "hath given him authority to execute judgment also, BECAUSE he is the Son of Man" (John v. 27.) it is not without earnest consideration and wide comparisons that we can reach the depth of meaning contained in this statement, the reason for transferring all judgment to Christ," because he is the Son of Man." This indicates to us one grand feature in the philosophy of the gospel; the condescension and accommodation (so to speak) of the divine nature to our condition; to gain a hold upon mankind by the medium of our common humanity; to establish a moral sway, and lay the foundation for a manifest right and fitness to judge the world, through this effort to redeem the world, by assuming the form of the "Son of Man."

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Because the Redeemer "made himself of no reputation," "and was made in the likeness of sinful men," and suffered upon the cross,"wherefore God hath highly exalted him :" (Philip ii. 6—11.) not only was this necessary, in order to secure a sacrifice,- a body hast thou prepared me," "lo I come to do thy will O God;" (Heb. x. 5-7.) but it was equally necessary to express a sympathy towards mankind; and to secure sympathy in return. This is clearly taught in the Epistle to the Hebrews:-"but we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage. For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the

sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted." (Heb. ii. 9, 14—18.)

So then "because he is the Son of Man," he is fitted to deal with the sons of men, whilst he also is more adapted to the great purpose of displaying the truth respecting God, in his relation to humanity.

The transference of the judgment of mankind to the Savicur "because he is the Son of Man," and as such died for mankind, is an obvious instance of moral fitness, that men should be responsible to the author of their privileges. And this doctrine we find stated very expressly in Rom. xiv. 4-12, 18.

Here we learn that our responsibility is transferred from God in nature, to God in Christ;-and that to "stand before the judgment seat of Christ," is to "give an account to God:" (v. 10, 12.) and therefore in Christ we are to find the truth respecting God, as the ruler of this world: whilst the ground for this transference of our responsibility-the claim of the Redeemer on our obedience is, that as the Son of Man, he died and rose again, THAT HE MIGHT BE LORD:-the judge of the world.

"For the priesthood being changed, there is of necessity a change of the law" (Heb. vii. 12.) which is now based on the priesthood of Jesus Christ. Thus is the Father glorified in the Son, and all the divine will regarding man, made manifest in Jesus Christ: the love of God, his justice; his final judgment, his present requirements and the privileges he freely offers.

And this is why our Lord is made so personally prominent, in his own teaching and in that of his Apostles: the New Testament, is "the gospel of God concerning his Son," (Rom. i. 1, 3.) an account of the Saviour: hence Christ ever gave himself as the lesson and authority, demanding that we should acknowledge him," whosoever denies ME before men, him will I deny before my Father." What think ye of Christ, he enquired; and again "whom do men say that I the Son of Man am?"-" unless ye believe that I am he, ye shall die in your sins."

The Apostles declared, "we preach not ourselves, but (we preach) Christ Jesus the Lord;" whilst the Saviour preached himself, and commissioned others to do the same: and prayed that they might behold his glory, and they did behold it," the glory as of the only begotten of the Father, full of grace and truth" for "the law was given (conveyed) by Moses, but grace and truth came (into existence, originated for man) by Jesus Christ."

Everywhere we find the sacred writers abasing themselves and exalting the Saviour, in the spirit of John the Baptist-" he must increase, but I must decrease:" "no man hath ascended into heaven (to learn divine truth) but one has descended from heaven (to display that truth in himself) even the Son of Man, whose abode is in heaven:" and "he who cometh from heaven is above all"—the only infallible teacher; the unchangeable truth.

As the Jewish law was the covenant of Jehovah, so the New Testament is the covenant of Jesus;- "the New Testament in my blood "to display and ratify the mercy of God,-"shed for many for the remission of sins;" so that the whole truth respecting the divine character, the will of God relating to man, is to be found in a right understanding

of the Saviour. And this was "the promise of the Father," as well as the hope held out by Christ to console his disciples on the prospect of his departure; "it is expedient for you that I go away," in order to send "the Spirit of the truth," who will guide you unto all truth.-(John xvi. 7-13.) What then was this truth into which the spirit was to lead the Apostles? It was nothing else but A TRUE ACCOUNT OF THE SAVIOUR HIMSELF; men had rejected him, the disciples had not fully understood him; but the Holy Ghost was to teach the Apostles, all the truth respecting the Redeemer; "He shall not speak of himself”"He shall GLORIFY ME, for he shall receive of mine, and shew it unto

.”—(John xvi. 13, 14.) And in this truth or explanation of what the Saviour is, we shall find the whole truth respecting the Father, a complete knowledge of God; for "all things that the Father hath are mine: therefore said I, that he (the Holy Ghost) shall take of mine and shew it unto you."-(v. 15.)

Thus we arrive at the first class of truths to be found in Jesus Christ; namely the true account of the divine character, "all things that the Father hath" for this world: we are consequently to see in the Redeemer, the truth of God's majesty, condescension, holiness, and mercy and to find every obligation, every privilege, treasured up in Jesus Christ; by whom we have a throne of grace, and to whom we shall have to give an account at the throne of judgment.

We shall therefore miss the whole meaning and main purpose of Christianity, if we seek to see the Father in any other manifestation than in Jesus Christ; or to know the divine will respecting ourselves in any other medium than this here presented;—“grace and truth came by Jesus Christ."

II.

PRIESTS' RELIGION.

HUMAN AUTHORITY AND INVENTION versus CONSCIENCE AND THE BIBLE.

The Scriptures are the only standard of Christian faith and practice: every one is at liberty to examine them; but no one is at liberty to decline this examination: and though we may receive the help of others, we may not rest on their authority, (which is man-worship;) nor receive as religion, what is not in the Scriptures, (which is willworship.)

ST. PHILIP NERI, FOUNDER OF THE ORATORIANS,— HIS "MAXIMS AND SAYINGS."

THE Fathers and Brothers of the Oratory, compose a sect of the Roman Heresy, founded by the great St. Philip Neri; and, as in our preceding number we referred to the physical picture of that illustrious saint, our readers may have been sufficiently enchanted to desire his mental picture.

But since the Romanist orators complain of the man drawing the picture of the Lion, St. Philip shall paint himself; and stand in so many presentation copies before our readers; that they may estimate the vigour and sanity of his intellect, as well as the Scriptural nature of his piety, and the truthful teachings of that Church which has canonized this prodigy.

The Oratorian sect seems a favorite fraternity with the perverts from Protestantism, hence it is the asylum of Dr. Newman, and the Rev. H. Wilberforce, the veritable modern Swallowell. Father Faber has also joined this sect, and favoured us with a translation of his founder's "Maxims and Sayings;" they are not so anxious to give us translations of the Maxims and Sayings of THE FOUNDER of Christianity; they prefer their own modern new-fangled HERESIARCHS; and hence in the Maxims of Philip, whilst we are often directed to human guides; to the "lives of saints," we are not directed to read the life of Christ: this line of reading is completely "ignored" by our Roman originator of modern superstitions: and instead of the works of the inspired Apostles, being recommended to our perusal, we are favoured with such direction as is set down for the "spiritual repast," to be enjoyed on Aug. 28th."It is very useful for those who minister the word of God, or give

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themselves up to prayer, to read the works of authors whose names begin with S, such as Saint Augustine, Saint Bernard."

Why those who minister the word of God, should seek their nourishment in the word of man, is not explained to us; but it is one of the "first principles;" of our Roman Oratory. There are many persons whose "names" should "begin with S," which stands for silly.

We shall let our readers judge for themselves, respecting the wisdom of this papal Solomon; and his follower, the Rev. F. W. Faber, shall introduce the saint to their notice, by the preface appended to the English version of Philip's "Maxims and Sayings."

"The following passages are a translation of the Ricordi e Detti di San Filippo Neri, published at Turin. Their purpose cannot be better described than in the words of the Italian editor: 'it was the aim and study of the holy father Philip Neri, to introduce among Christians a daily spiritual repast. His children, who have drunk of the spirit of THEIR holy father, have always sought to cultivate this custom of a spiritual repast among devout persons; and among the plans which they have tried and the practices they have introduced, one, gentle Reader, is a collection of the sayings and doings of the Saint, distributed into the number of the days of the year, to the end that every one might have each day, either a maxim to meditate upon, or a virtue to copy. The method of using these sayings and doings, is to read only one of them each day, and that the one set apart for the current day, (for to read more would not be food, but curiosity,) and then to regulate the actions of the day by that maxim or example. I am sure that by doing this you will reap an abundant harvest, especially if to the maxim or example you add some particular devotion to the Saint who was the author of it. I think it useless to make any long commendation of this practice; but it is well you should know that by the daily suggestion of such truths, the fruit which the Saint obtained in Rome was immense; and so also will it be in your soul if you practise it in a true spirit of devotion. Farewell."" F. W. FABER.

As these promises may have set the reader longing, we will not mock his appetite by promises and descriptions; he shall have some of the real apples of Sodom, as they are plucked ripe from this fertile tree of deception: there are several "6. manner of fruits,”—good and bad; THE GOOD

TO TEMPT, THE BAD TO POISON.

This is ever the method of Satan's working, whether he quote Scripture to the Saviour, or send forth "Pseudo-Apostles, deceitful workers, fashioning themselves to the outward shape of Apostles of Christ. And no wonder, for Satan (their master) transforms himself into (the appearance) of an angel of light."-(2 Cor. xi. 13, 14.)

We cannot better exhibit this two-fold feature, or Janus-like doubleface method, than by placing in parallel colums the truths and the falsehoods, the gilding and the pill, the sheep's clothing and the wolf's snout, the spiritual garb and the cloven foot ;-the Bible and the devil.

The specimens will be numbered according to the day of the month, as they occur for devotional reading.