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the pressure of some heart-felt disease? Is not thy case like that recorded of the woman who had the issue of blood, and of whom it was said, that she “liad suffered many things of many physicians, and had spent all she had, and was nothing bettered, but rather grew worse ?” (Mark v. 26.) Thy God has spoken to thee, it may be, by the “still small voice” within, telling thee thy heart is not right with His ? Under such circumstances, how hast thou acted ? Instead of going in thy distressed state of mind to thy Father and God in secret prayer, thou hast repaired to a fellow-sinner like thyself! It may be thou hast told him the whole state of thy soul; yea, even confessed to him the very "sins of thy youth ;" thus putting him in the place of God, and listened to his words, rather than to the words of thy best and only tried friend. Some earthly trouble or social trial hath come upon thee, and, in order to get thyself out of the one, and to deliver thyself from the other, hast not thou gone to some worldly companion, instead of consulting thy sure and safe guide-book—the Bible? thus ignoring, in a measure, its divine authority ; yea, more, prov. ing thy lack of love for that best of all books, the Book of books. Now we would ask of thee this other question : Supposing thou hadst received a letter from a distant friend, one whom thou lovest, wouldst thou treat his letter thus ? Wouldst thou take that epistle and just scan over its contents, and then throw it away as thou wouldst a piece of waste paper ?
Wouldst not thou rather take that letter, and read it over and over again, until thou hadst made thyself fully acquainted with all its contents? Dost thou deal thus with that letter sent to thee from thy best, yea, the very best of friends—thy Father in Heaven ? Is not the charge brought against thee, O Christian, fully made out, not of altogether despising the Book, but in not regarding it with that veneration and esteem that thou shouldst do ? To this indictment must thou not plead guilty? Yet, pray that the Lord may forgive thy neglect, and ask Him to shed abroad His love in
thine heart, so that thou mayest learn to value His Word, and, like David, to say, “How sweet are thy words unto my taste! Yea, sweeter than honey to my mouth.” (Ps. cxix. 103.) “ It was the speech of a holy manafter God had made this precious text (Matt. xi. 28) the messenger to open his dungeon of spiritual distress, and bring him into the light of inward joy, that he had better be without meat, drink, light, air, earth, life, and all, than without this one comfortable Scripture." "If one simple promise," as Gurnal sweetly remarks, in giving this story, “ like an ear of corn rubbed in the hand of faith, and applied by the Spirit of Christ, can afford such a full, satisfying meal of joy to the hunger-bitten, pining soul, oh! what price can we set upon the whole field of Scripture, which stands so thick with promises every way as cordial as this!” (Gurnal on Ephes. vi. 17.)
Well might the immortal star of the Reformation, Martin Luther, say, “ I have covenanted with my Lord, that he should not send me visions, or dreams, or even angels. I am content with this one gift of the Scriptures, which abundantly teaches, and supplies all that is necessary, both for this life and that which is to come.” It is the highest mark of a true Christian to love God's word ; " For his delight is in the law of the Lord ; and in his law doth he meditate day and night."
The extent of our love for a person can only be measured by the amount of interest we take in anything which belongs to him. This remark is not inaplicable to God and His Word. For just in proportion as we value that Word, so, in like manner, shall we regard its Divine Author: If, then, we love His Word, we shall love Him also; yea, more ; He will delight in us. And not only so, but
shall thus show that honour Him by honouring His Word. And what saith He in His Word ?" Them that honour Me I will honour, and they that despise me shall be lightly esteemed ” (1 Sam. ii. 30.) Now, no one likes to be little thought of by his fellow-men, but all desire, in some respect, the esteem of others. Apply, 0 Chris
tian, this rule to thyself, and only just consider what must be to be lightly esteemed by God. To be treated thus by other men is nothing to be compared to being regarded so by God. If then, thou wouldst avoid His displeasure, and obtain His favour, learn to value His Word. It is related of Dr. Johnson and his godson, that the latter called to see him a short time before his death. The Doctor asked him what books he read. He replied, “The books, sir, which you have given me.” Dr. Johnson, summoning up all his strength, fixed his eyes upon the youth, and exclaimed,
Sam, Sam, read the Bible. All books that are worth reading are founded upon it, and are only valuable for what they derive from it.” The same good advice would we give to all who possess this blessed book. Dig deep into this mine of precious store which contains truths of priceless value, to be known, understood, and believed, in order to their saving. Search diligently, prayerfully, and daily, for impression and information respecting Him of whom they testify, even Jesus the Messiah, who was and is Israel's glory, and the Gentiles' Light. “A nation," observes a pious writer, “would indeed be truly blessed, if it were governed by no other laws than those of this blessed Book. It is so complete a system, that nothing can be added to it, or taken from it; it contains everything needful to be known or done." How beautifully, and yet how truthfully, does a Christian poet express, in glowing language, its estimable worth! His words we give, altho' ignorant of his name:“Within this volume you will find, The best of food to feast the mind; 'Twill be a light to guide your feet Amidst the dangers you may meet. And should it be your lot to know The bitter cup of human woe, When friends shall fail, and clearly prove How fickle is a mortal's love; Here you will find a friend sincere, Your sighs to hush, your heart to cheer ; When sin, that foe to all mankind, That monster to the human mind, Shall strive to draw your heart astrayOr lead you in some devious way; The mighty prevalence of this wordThe Holy Spirit's glittering sword, Will cause the foe abashed to yield, And leave you conqueror in the field.”
SCRIPTURE EMENDATIONS. Acts xiii. 32-34. “And we declare unto you glad tidings concerning the promise which was made to the fathers—that God hath fulfilled the same unto us their children, having raised up Jesus; as it is also written in the second Psalm, Thou art My Son, this day have I begotten Thee: and—That He raised Him up from the dead, no more to return to corruption, even as He said, I will give you the sure mercies of David."
There are two parts to “the promise which was made to the fathers ;". 1st. The Incarnation. 2nd. The Resurrection. The A.V. includes the fulfilment of the promise in the resurrection alone. It is difficult to discern how such easy Greek could have been so misunderstood.
“ How that” has no representative term in the Greek whatever: the same may be said of “in that he hath,” and also of "again." In this last addition we can, perhaps, detect the source. The translators considered that the birth of Jesus was well known to the audience which Paul was addressing, and also His death ; but His resurrection was not, and so they thought that his announcement
was concerning the resurrection alone. The emendation we give for ávaothoas, having raiseid up, is sustained by Acts iii. 22: "For Moses truly said unto the fathers, A prophet shall the Lord your God raise up (avaothoel) unto you ;" and verse 26, “Unto you first, God, having raised up (ávaorhoas) His Son Jesus.” An objector might point to Acts ii. 30. On good authority the Greek is rejected for “ according to the flesh, He would raise up Clirist." We should then read, “God had sworn with an oath to him, that of the fruit of his loins, one should sit on his throne." This is in strict accordance with God's gracious declaration to David in 2 Sam. vii. 12 : he at that time saw nothing further than that his natural issue should reign after him, which was fulfilled as long as Judah was a kingdom—" for ever. Then in the next verse, “he, seeing this before,” is more than the simple
translation of apoiowy, which would the Son of God." (Luke i. 36.) Sebe as in Gal. iii. 3, “ foreseeing." He condly. Did this Holy Thing exist is not said to predicate of the resur- from all eternity, or did it then begin rection of Christ, what he knew only to be-viz., at the mother's concepconcerning heirship to his throne. tion? If one will say, “from all The latter he knew as a man beloved eternity," then is matter eternal; for of Jehovah-a special communication the body of Jesus was material. The to him ; the former he knew only in Son of God is the same as "the the dimness of prophetic vision : he Word made flesh.” Here perhaps was one of those to whom it was has arisen the confusion of ideas. revealed that not unto themselves, That wonderful complex being which but unto us they did minister the is called Jesus, a Saviour; and things . which the angels desire Christ, the Anointed; was “very God to look into.” (1 Pet. i. 12.)
and very man:" eternal as to His For ευαγγελιζόμεθα = we declare Godhead, but not as to His manhood. glad tidings concerning,” consult Now it is this union of existences Parkhurst. It is almost uniformly that we hail as “the Son of God." followed by an accusative, and re- But some one may say, “Is not the quires “concerning or “of” as a Son equal with the Father?" Yes, part of its own meaning.
and No. “I and My Father are one.” Thus is destroyed the outrage on (John x. 30.) “That all men should propriety of applying to the resurrec- honour the Son even as they honour tion of Christ, the words,
* this day
the Father.” (John v. 23.) Those have I begotten (veyévvnka) Thee." who would deduce equality of the Son
and the Father from the first of these This is the word applied to the birth of Christ, “that which is begotten
Scriptures would also, or should, as(marg.) in her is of the Holy Ghost.” sert the equality of the saints and (Matt. i. 20.) Such is its uniform
their Lord from such Scriptures as meaning for the natural and spiritual
“I in them, and Thou in Me, that generation and consequent bringing they may be made perfect in one." forth.
(John xvii. 23.) Then as to the seAdvantage has been taken of this cond Scripture, we do not honour the
Son as we do the Father, unless we passage, now emended, to support the illogical doctrine of the" eternal Son
honour Him as He gives us comship.” It matters not how illogical
mandment. We honour Him as our
all-sufficient Redeemer in all the a doctrine may be if it is scriptural ; but on both grounds it is untenable.
grand conditions of redemption. We “Does not even nature itself teach
honour Him as giving all our prayers you," that if a man have a son,
(fficacy when we pray unto the
Father in His name. Time would that is, one begotten of his body, the father had an existence before the
fail us to state all the various ways
in which we honour Him, but always son ? “ But this is not orthodox."
as the Son of God, who came not to Well then, we say, the worse for orthodoxy. One must be prepared
do His own will, but the will of Him
that sent Him. Christ Himself de. to sustain such an outcry as this. In reply, we say : Give a single text that clares, “My Father is greater than plainly states such a doctrine, and
I” (John xiv. 28); and this He susthen we have nothing to do but bend, tains by prayer to the Father, and and take our place as an uncompro
referring all things to Him, even His
commission of atonement." (John s. mising advocate. We will do no
18.) Consider also Heb. ii. 9; 1 Cor. more now than give a few hints. First. What is meant by the term
xv. 28, and xi. 3. “The everlasting “Son of God ?" “ The angel said,
Father,” in Isa. ix. 6, is really "the The Holy Ghost shall come upon
Father of the everlasting ages," a Hethee, and the power of the Highest
braism, and illustrated by Heb. i. 2, shall overshadow thee; therefore also
“ on whose account also He (God) that Holy Thing which shall be born appointed the ages." (See the Greek.)
The Son of God must be every of thee (or, begotten), shall be called
thing to us, as He is every thing to truth, testifying to the Godhead the Father. We do not think there incarnate. Again, “Your father is any real difference in the above Abraham rejoiced to see my day: statements from what is so commonly, and he saw and was glad." (John but we are persuaded, loosely held viii. 56.) Thus is Jesus identified respecting the Son. He uniformly with Him who made Himself known represents Himself as the servant to Abraham as God Almighty. (Ex. carrying out the purposes of Him vi. 3.) We doubt not also that Melwho sent Him; now on His Father's chizedek, that mysterious being, who throne, ere long to be seated on His met Abraham when he returned from own throne for a stated period : then, the slaughter of the kings, was the having accomplished all, He will same who, as“ priest of the most yield all to Him who “ gave Him to high God," set forth, by “bread and be the Head over all things to His wine,” his future sacrifice of Himself. Church." (Eph. i. 22.) What this The other Scripture from Philip. giving up involves; how He will ii. 6, has had various interpretations. Himself become subject to the Father; We cordially agree with one excelwhich conditions, we are told, could lent Greek scholar, who writes, “ Our not reversed (1 Cor. xv. 27); what translators, rightly, I think, render the church will be, &c. &c., we are the expression.” The Spirit is innot informed. Eternal life we are culcating humility, and He places sure of, and with it, eternal blessed- before us Jesus, our great Exemplar. ness; whether our regal condition “Being in the form of God:" as such, and priesthood continue or not, is not humility would be out of place, befor us to know. We may be sure cause there is none greater; yet that the cost of redemption would being this, " he thought it not robbery never have been incurred for only a to be equal with God;" notwithstandthousand years' reign: rather should ing “He made Himself of no reputawe look upon that as a prelude to a tion," &c. This is one of the happiest still greater exhibition of that love efforts of our translators. The renwhich so filled the Father's heart that dering, “ emptied Himself," is as bad He spared not His own Son-the Son as can be, for it is not true. How could of His love, that He might bring us Christ empty Himself when “all fulhome again.
ness was pleased to dwell in Him" The question was put above, “ Is (so the Greek); when He was not the Son equal with the Father ?" image of the invisible God" (Col. i. The answer, “No," has been con- 15); "the express image of His sidered. With equal confidence we person” (Heb. i. 3); when “in Him answer, Yes. This, however, is not dwelleth all the fulness of the Godas regards the Sonship. The posi- head bodily.” (Col. ii. 9.) But some tive is sustained by such Scriptures one may rejoin, “ He emptied Himas “Before Abraham was, I am ” self of His glory:" nay, He made (John viii. 58), and " Christ Jesiis; water into wine, “and manifested who, being in the form of God, forth His glory.” (John i. 11.) “But thought it not robbery to be equal His visible glory.” That would with God.” (Philip. ii. 6.) This word be divesting, not emptying. “ To of our Lord Himself declares His make of no reputation" is of a kinpre-existence, and we know from dred meaning with “ to empty,” and John i. 1, 14, that this was the eternal it has the recommendation of being Godhead. But the expression, "I most literally true. am,” takes us back to Ex. iii. 14, Archbishop Tillotson translates this “I AM hath sent me unto you;" thus passage : He did not arrogate to do we identify Jesus Christ, “the Himself to be equal with God, i.e., Word made flesh," with the “I AM He made no ostentation of His THAT I AM "—with JEHOVAH, the divinity.” Calcott says, “ He did not self-existent, ever-blessed Almighty eagerly covet to be (as He was of old) One. “My Lord and my God " was equal in all His appearances with the no surprised exclamation of Thomas, Deity," quoted by Parkhurst. Dean but an inspiration of the Spirit of Alford says, “Yrapxwr—(subsisting
originally) ουχ άρπαγμόν, deemed not sion, as it is called, translates, withHis (existing pre-incarnate) equality out any authority, Ουκ άρπαγμών with God a matter for grasping and wynoaro, he caught not at the robbery retaining, but emptied Himself (of of being equal with God. Nor is the μορφή θεού-the glory which He Whitby's interpretation, he did not had with the Father.—John xvii. 5.)” covet to appear as God, satisfactory. The unápxwv is, no doubt, compo
In a case where all depends on the sitely “ from the beginning," illus
meaning of a Greek phrase, the trated by John i. 1, 2; but the
judgment of Theophylact, as repre“pre-incarnate" condition is not sus- senting Chrysostom, ought, I contained by the word except as Melchize
ceive, to be decisive. “ The Son of dek, or as when Jehovah appeared
God was not afraid to descend from to Abraham as " he sat in the His own dignity, since he had not tent door;" but surely these were this by robbery (šx ápráyns), being not strictly incarnate manifestations, equal with God the Father, but knew but pro-human spiritual bodies (see it to be His by natural dignity, there. 1 Cor. xv. 44); such was not “the fore He chose to humble Himself, as Word made flesh.” (Luke xxiv. 39.) even in His humiliation, retaining One can easily see here that the no- His üyos, eminence.'” W. H. tion of emptying Himself would suggest the Dean's view of áprayuòv.
THE EVE OF THE DAY OF The teaching of this passage is, it
ATONEMENT. seems—Consider Jesus ; who, though in the form of God, and without On Sunday, September 10th, the eve robbery, equal with God, sought not of the Day of Atonement, the most the honour such a condition would solemn fast in the Jewish year, whilst bring, but made Himself the servant thousands of Israelites thronged the of all; so “let this mind be in you synagogues to mourn and lament over which was also in Christ Jesus." their misdoings of the past year; a Dean Alford, to whom we are un- little congregation of Hebrew Chrisder such great obligations, says:
tians assembled within the precincts e thought it not robbery to be equal of Palestine Place Chapel to pray for with God.' is altogether wrong, both
their unbelieving brethren still in in rendering and in the sense con- ignorance of the only true atonement veyed.” We have considered the for the sins of the world. As to the rendering, we ven
Service was held as usual in the ture on an opposite dictum. Many chapel, and a sermon on the subject passages might be adduced, let two of the atonement was preached by suffice. James i. 2: “ Ilãoаv xapàv
the Rev. H. A. Stern, who took for
his text Hebrews X. 12-13: “ But ryngao0€, count (think) it all joy."
this man, after he had offered one 2 Pet. 1. 13: “ Δίκαιον δε ηγουμαι,
sacrifice for sins for ever, sat down on I think it meet.” Correlates too are
the right hand of God; from hencefound in each passage to complete
forth expecting till His enemies be the grammatical similarity. In Phil.
made His footstool.” The preacher after ii. 6, there is the correlate Tò žival
briefly alluding to the various perverted ioa 0£w; in James, “when ye fallinto forms of worship amongst the diffedivers trials :'' in Peter, “ to stir up." rent nations of the earth, went on Clifton.
W. HOWELL. to speak of the Day of Atonement as
it is now observed in contrast with Since writing the above, being in a the manner in which God had com. friend's house, Dr. Macbride's Lec- manded it to be kept; he would not tures were put in my hands; from advert to the particular rites and only a cursory glance the following ceremonies practised, as he had done note presented itself.
so before on a similar occasion, but “If állà had been rendered here he would at once proceed to the chief nevertheless, the meaning would have topic of his discourse, the Messiah, been more clear. The improved ver- the only atonement for sin, In olden