Abbildungen der Seite
PDF
EPUB

and victory over it." To the same purpose are Baxter and Doddridge.

Every situation exposes to dangers, some situations more than others; and the dangers are in proportion to the nature and strength of our easily-besetting sin: this therefore is an humble request to be guided as to the one, and kept from the other. Agar prayed in the same manner. Sensible of the plague of his own heart, he dreaded poverty, lest he should murmur against the Lord, and be tempted of injustice; and, on the other hand, he did not wish great worldly prospe rity, lest it should wean his heart from God, and he should think more of the gift than of the Giver. Thus I think the prayer is designed to teach us to be much with God, imploring him to fix us in such situations, and so to regulate all our concerns, as shall be least favourable to the evil propensities of a reacherous heart, and the machinations of a tempting devil.

+ Prov. xxx. 7, 8, 9.

T. P.

A STAR, in prophetical language, denotes an illustrious character, and is applied to ministers, to nobles, to princes, and to Christ. This prophecy was partially accomplished in David, who subdued all the neighbouring nations, reduced the Moabites to an ignominious servitude, and treated them with great severity. Of Sheth, we know little or nothing certain. Some authors suppose it was a considerable city of Moab ;-others, that it was the name of a celebrated king. But this elegant passage of Scripture refers principally to the Lord Jesus Christ, who entitles himself "the Night and the Morning Star ;" and the Jews called the Messiah Barchochab, or the Son of the Star, in allusion to this prophecy. Balaam says, "I shall see him;" i. e. the Son of God will certainly manifest himself, but not now." I shall behold him, but not nigh" that wonderful event is far distant. Several eminent expositors substitute the present tense for the future, and render it thus:-"I see him (i. e. the Messiah) but he does not appear now; I behold in vision, but he is not nigh He shall totally destroy all his enemies, even the most formidable, and establish an universal and everlasting monarchy. Warwick.

W. W.

ON THE DIVINITY OF CHRIST.

To the Editor.

was exceedingly pleased, some time ago, in reading the 31st of Beza's Epistles. It evidently was written to one who had expressed his scruples respecting the mysterious constitution of the person of Christ, as GodMan, because he could not rationally comprehend it. In this letter the

venerable Divine endeavours to obviate these scruples, by a scriptural elucidation of the subject, and by an appeal to Reason itself, as guided by Revelation. From a single passage of Scripture he fairly deduces the doctrines of the essential Godhead and proper humanity of Christ, together with the inseparable union of both these distinct natures in his one adorable Person. As just views of the Person of Christ are, on many accounts, of the utmost importance, I conceive that this letter, which illustrates the doctrine, might enrich your valuable Repository. Yours, &c. W. R.

TRANSLATION OF BEZA'S THIRTY-FIRST EPISTLE.

"THAT you cannot by reason comprehend that great mystery of godliness, does not surprize me; for this is the proper business of faith, not of human reasoning. Let us see, however, whether Reason may not be serviceable. Grant me these two principles (neither of which you can reasonably deny) namely, that God is true; and, that he hath spoken to us by Jesus Christ: then, by that declaration of Christ, "I have power to lay down my life, and I have power to take it again," the Godhead of Christ is necessarily established. For in what respect shall we suppose he spake these words? Of his body? Not so; because a lifeless corpse cannot so much as request, much less resume, the life or soul of which it had been divested; for a dead body possesses neither appetite nor action. But did he declare this in respect of his soul? If so, he would have said, that he had power to lay down not his life, but his body, and power to take it again; since the soul can neither lay down nor assume itself, nor the life of which it is composed. It follows, therefore, that he must have spoken these words in respect of another nature, which consists of neither soul nor body, but hath full power and domi nion over both. Now, what can this be, unless that which renders the person who possesses it, both in name and in reality, God? For an ability to throw aside life, seems indeed to be the property of every living creature; but to bestow upon himself a life once lost, we must necessarily confess belongs to him alone, whose nature is from itself, and therefore com ports not with the spirits of the blessed themselves. Hence follows what I mentioned before, that thus the true and proper Godhead of Christ is clearly proved. And again, as the Godhead cannot cease to exist, nor even suffer a change (for otherwise it could not be Godhead) from the same declaration of Christ, it is clear, that the LOGOS (or Word) truly assumed another; namely, a human nature unto himself, because otherwise he could neither have possessed a soul to lay down (that is, to separate from his body) nor a body to re-unite with his

* John x. 17, 19.

soul. Neither can we justly collect from hence, that the Godhead was ever separated either from that soul or body; but the laying down of his soul, and taking it up again, is to be understood in respect of his human nature exclusively; so that Christ may be said to have laid down his soul when he separated it from the body; and to have taken it again when he re-united it with the same body. Lastly, The hypostatical or personal union of both these natures is also confirined by those words of Christ. For, since he is Lord of all, wherefore was it necessary to call the particular soul which he laid down his, unless because it was his own in another sense than the soul of Lazarus, or of any other person. Therefore, when he raised Lazarus from the dead, he is said to have re-united not his own soul (though he was Lord of that likewise) but another's, namely, that of Lazarus; not to his own, but another's body, that of Lazarus. In short, not to have raised himself from the dead, but Lazarus his friend. Why, therefore, is this the soul of Christ, but because it is a part of which the very person of Christ consists ? And the soul of Lazarus, why is it not Christ's, unless because Lazarus possesses a subsistence personally distinct from Christ? And this is what we call an hypostatical union of natures. You see, therefore, what I wish to persuade you of, that we are not irrational who declare these things, but that they are entirely beside themselves who deny them."

Evangelicana.

It is commonly said, "That the abounding of almost every species of vice in our land, is not so much owing to the want of good laws, as of faithfulness in putting them in execution." Had ministers of the gospel, and even private Christians, but the fortitude to reprove the openly profane, and did the civil magistrate shew a readiness to protect them from insult, the public ear would not be so often dunned as it is with blasphemous oaths and imprecations. Iniquity, as ashamed, would seek to conceal herself in secret, and no longer dare to set up her head in our streets. →→ The late Rev. James Erskine, of Stirling, being one evening diverting himself in the bowling-green, an officer of the army, who made one of the company, and who, perhaps, had been chagriued on account of bad success in the game, began to utter some very profane expressions. Grieved at hearing the sacred name of God taken in vain, Mr. E. in as mild and gentle a manner as possible, reproved him for it. What was well meant, however, on the part of the good man, was not so well taken on that of the indignant officer. On the contrary, he considered himself very highly affronted; and drawing his sword, swore he would instantly take vengeance for the freedom that had been used with him. It happened, however, very providentially, when matters were come to this extremity, that the late Capt. Harrison, who was then a magistrate of the town, entered the bowling green; and after having the affair explained to him by the company, addressed himself in this manner to the officer: "Sir, your conduct is neither like a soldier nor a gentleman: not like a soldier, or you would never have drawn your sword upon an unarmed defenceless man;-not like a gentleman, or you wou'd not have insulted a minister of the gospel 3 G

X Vi

who has done nothing but what was perfectly consistent with his duty;" adding, moreover, "if you do not immediately return your sword, and crave Mr. Erskine's forgiveness, I shall order you to prison, and abide the consequences of my doing so." The blustering hero, now effectually crest-fallen, did not take long time to deliberate; but instantly replacing his weapon, asked pardon of Mr. Erskine; and during the rest of the evening, set a strict watch upon the door of his lips.

A

Ir not unfrequently happens with sermons as it once did in the case of the sons of Jesse, that the most promising among them, in man's estimation, is not that which God makes choice of, or honours with the unc tion of his Spirit, for converting sinners or edifying saints. Discourses, on the composition of which ministers bestow the greatest pains, are preached, and fly over the heads of the audience; while those they have not got so much time to dress, go directly to their hearts. Shall this thea encourage Ignorance to run to the pulpit, and petulantly pour forth her incoherent rhapsodies? or, Shall the better qualified construe it into a hint to remit their labours, and henceforth serve God with that which costs them next to nothing? No. Not a novice," saith the apostle, "lest he be lifted up with pride, and fall into the condemnation of the Devil;" and in his exhortations to his son Timothy, he insists particularly on a diligent application to his work. Let the ministers of Christ labour, therefore; but let them labour not to be fine, but to be plain;-not to gratify the fastidious ear of those who sit rather as judges than as humble receivers of the word, but to enlarge the views, and touch the affections of the simple and unlearned, who, at all times, compose the greatest part of their bearers; and if at any time they are called to speak in public, without having it in their power to pay the attention they could have wished to the structure of their sermons, still let them not be cast down with the apprehension that their preaching will be in vain. The Master they serve has established no necessary connexion between their very best efforts and the divine influences of his Spirit. He is a sovereign Lord, and worketh by this, or by the other meaus, according as it seemeth good in his sight. These remarks have been suggested by the following well-authenticated Anecdote:

The late Rev. J. Pattison, of Edinburgh, having occasion, about forty years ago, to preach on a Sabbath-day in Dundee, had, previously to his leaving home, laid aside, and ordered to be packed up, with some other necessary articles, a certain note book, which contained a sermon on which the good man had bestowed considerable pains, and which he hoped might not be unacceptable to a congregation of Christians, who then enjoyed the stated labours of the late excellent Mr. M Ewen. On his arrival in Dundee, however, which was not till the Saturday evening, and on examining the contents of his saddle-bags, he found the note-book wanting, nor had any other been substituted in ds place. He was therefore, late as it was, obliged to make choice of a new subject, and to cast his thoughts together upon it in the best manner he could; and after all his pains and bis prayers, was not a little apprehensive that such defective proparation would not only affect the respectability of his appearance in the pulpit, but, in some measure, mar the success of his work. "Not by might, however, nor by power, but by my Spirit, saith the Lord." It happened, in adorable Providence, on the afternoon of Sabbath, that a poor fishwoman, notorious for clamour and profanity, stumbled into the meeting, and fell the sermon, particularly in its application, come home with such life and peculiar energy to her soul, as instantly to produce the most happy elects on the disposition of her heart and the tenor of her conduct.

On Monday she attended with her fish-basket at market as usual; but, O how changed! instead of her former noise and profanity, she is calm and quiet as a lamb ; instead of asking from her customers double or

[ocr errors]

triple the value of the fish, she speaks to them with discretion; and tells them the lowest price at once. Surprized at this new behaviour of the woman, some, who were present, judging that she might be indisposed, began to enquire about her health. One of them particularly said to her, Margaret, what is the matter with you, woman? You are not at all as you used to be." No,' replied Margaret; and hope I never shall. It pleased God to lead me, yesterday, to Mr. M'Ewen's Meeting - house, where I heard words that I'll never forget; and fand something come o'er me*, the like of which I never knew before." The woman lived to give the most satisfactory evidences of the soundness of her conversion by a walk and conversation becoming the gospel.

6

[ocr errors]

DR. Moore, in his " View of Society and Manners in Italy," describing the state of Rome at the time when he visited it, has the following passage relative to the Jews: "Of many triumphant arches which stood formerly in Rome, there are only three now remaining, all of them near the Capitol, and forming entries to the Forum: those of Titus, Septimius Severns, and Constantine. The last is by much the finest of the three. The relievos of the arch of Titus represent the table of shew-bread, the trumpets, the golden candlesticks with seven branches, and other utensils brought from the temple of Jerusalem +. The quarter which is aliotted for the Jews is not a great distance from this arch. There are about 9000 of that unfortunate nation at present at Rome, the lineai descendants of those brought captive from Jerusalem. I have been assured they always cautiously avoid passing through this arch, though it lies directly in their way to the Campo Vaccino, cliousing rather to make a circuit, and enter the Forum at another place. I was affected at hearing this instance of sensibility in a people who, whatever other faults they may have, are certainly not deficient in patriotism, and attachment to the religion and cus toms of their forefathers."

SELECT SENTENCES.

LYSIMACHUS, for extreme thirst, offered his kingdom to the Getæ, to quench it. His exclamation, when he had drank, is wonderfully striking : "Ah! wretched me, who, for such a momentary gratification, have lost so great a kingdom!"-How applicable this to the case of him who, for the momentary pleasures of sin, parts with the kingdom of Heaven! Bp. Horne. He who seldom thinks of Heaven, is not likely to get thither the only way to hit the mark is to keep the fixed upon eye it. BEES never work singly, but always in companies, that they may assist each other. An useful hint to scholars and Christians.

[ocr errors]
[ocr errors]
[ocr errors]

Ibid.

Ibid.

as

Some think variety of religions as pleasing to God as variety of flowers. Now there can be but one religion which is true; and the God of truth cannot be pleased with falsehood, for the sake of variety. Ibid.

DEATH will blow the bud of grace into the flower of glory. Mr.Brooks. God made Man in his own likeness, —Man hath made Sin in his own likeness, and Sin hath made Misery in its own likeness. Mr. Venning.

--

It was a sweet saying of an ancient father, "The name of Jesus is mel in ore, melos in aure, jubilus in corde. Honey in the mouth, melody in the ear, and a jubilee in the heart. Ibid.

AFFLICTION is a pill, which, if wrapped up in patience, may be easily swallowed; but when discontent puts us upon chewing it, proves bitter and disgusting.

* A Scottish phrase for a sensation not to be described.

Flavel.

+ Titus Vespasian was the general by whom Jerusalem was taken, and the temple destroyed. The sacred utensils were the trophies of his success.

« ZurückWeiter »