differing towards different persons; of Election; which substance can they are too obvious to be denied,— they might be enlarged and particularized to any extent, as every one, even those who deny the doctrine of Election, must acknowledge; but the intention in thus slightly glancing at them, is, that we may keep them in recollection, as they will tend much to strengthen our argument, Since, if the statement, that God is no respecter of persons, does not mean that he absolutely makes no difference; nay, if it must allow of differences, temporal and spiritual, in such a variety of forms, and to such vast extent, then, surely, the doctrine of Election, which relates to such differences, cannot be set aside by it, however true the statement may be in itself, when properly applied; that is, to the equity of his proceedings, as supreme Governor and Judge, not to the voluntary bestowments, which emanate from the sovereignty of his grace; for, 1. If it be allowed that God does differ, greatly and finally differ, in his dispensations to men, it must be because he chooses to make that difference. No adjudication of the divine mind can pass without volition, or be violently produced by any external force against his will, it must proceed from the free, wise, and decretive determination of his own holy mind. 2. This choosing to differ in his dispensations, takes place of course before the dispensation to which it refers. As these dispensations belong to time, and to the day of judgment especially, and as the Divine Being and his actings are from eternity, we must say, that his intention to differ was present in his mind from all eternity: long before the differences were actually made; nay, before the foundation of the world. 3. This choice of the divine mind acting favourably and finally in mercy towards certain persons, is the very substance of the doctrine not be controverted, without denying some very important and unalienable attributes of the everblessed Jehovah. The forms of it, or how divine volition unites with man's actual application for mercy, is another question, and has nothing to do here: the fact granted, is all we need argue upon. If he does differ, it is by choice (that is, by election); and this choice to differ from all eternity, is an election as to the persons so favoured. 4. It is of some importance, in clearing the doctrine of Election from this supposed contrary statement, to observe, that wherever his merciful choice might fall, it must come upon those who were utterly unworthy. God doth not respect any person, yet doth he devise means that his banished be not expelled from him.' 2 Sam. xiv. 14.Men fancy some to be more, and some less worthy of his favour. This is a false notion. The uttermost allowable for us to say is, that some are more and some less unworthy of his regard; but, absolutely, all deserve his wrath and curse. Indeed, these comparative differences of guilt are often arranged by a standard essentially false. When they are truly stated, mountainous as they appear when singly viewed, they, like the mountains of our globe, are not to be discerned when the whole is surveyed. When the complete mass of guilt and depravity is weighed, these will seem but as the small dust of the balance. A suitable idea of sin in its malignity, will clear away half the objections which the carnal mind is apt to make against gospel doctrines. 5. If, therefore, all are unworthy, utterly, decidedly, and awfully unworthy of any favour, then the showing mercy to some is not partiality, in any improper sense of the word. No injustice is done by it, no worthy claim disallowed, no endeavours frustrated. All that is be wishes. Nothing appals or provokes him more than to be told, that not many wise, not many noble are called; but God hath chosen the foolish things of this world to confound the wise, that no flesh should glory in his presence.' stowed on such subjects, let them ner somewhat similar to his own be taken where they will, is mercy, feelings, and a little complimentary kindness, and surprizing grace. If to his own self- founded hopes and Benevolence chooses to stoop to the very lowest, to such as our selfish imaginations regard as peculiarly vile, we must yet acknowledge that divine Sovereignty has a right to select; and then, on what principle can an objection be raised against the selection, by those who have no claim to favour, by those indeed who are all the while rebelling against him to the uttermost of their power, despising this very mercy, dishonouring him by whom it is displayed, sneering at the mode his infinite wisdom has chosen to award and secure his kindness, or, at the best, offensively obtruding themselves on his notice by pretensions a thousand times proved to be unfounded, and proud of the loathsome rags of self-righteousness, known to be peculiarly offensive to him. 6. We may render the defence of the doctrine complete, as to this objection, by adding, that we may apply the rule itself thereto, and we shall find, that so far from clashing, it squares with it at all points. A gracious God, in the very mode of conducting his electing grace, shows himself still to be no respecter of persons. The partialities which men indulge, have no place with him; the circumstances, which they suppose ought to weigh with him, because they influence themselves, he completely disregards; and the real source of their objecttion is contrary to their ostensible complaint. They feel surprized and mortified, because in this very instance he is not a respecter of persons, such as they wish him to be. The carnal man, fascinated by birth or riches, by wisdom or beauty, or proud of religious knowledge, or of comparative morality, or pleased with his own invented rites, ceremonies, and observances, wishes to bind down Sovereign Mercy to value these distinctions, in a man Again, Electing grace is always accompanied by circumstances which, at the great day, will completely justify its exertion. The usual mode of objecting to the doć- † trine, is by stating, that one man, because elected, shall go to heaven when he dies, although all his life he has been a wicked sinner; while another, who has done all the good he could, shall be cast into hell, because he is not one of the elect. An outrageous and calumnious mode of stating the doctrine; such as the Scriptures do not warrant, such as I do not suppose any persons really hold; · a mode invented by its adversaries, one would hope, through ignorance of its nature. Those who finally appear at the right hand of the Judge as his elect, will be clearly discerned to be penitent souls, such as rested their whole hopes on the blood of Jesus,—such as proved the reality of their faith by walking not after the flesh, but after the Spirit; while the believer himself, in that great day, will humbly disclaim all merit, and will ascribe the whole of his salvation, internal and external, from beginning to end, to divine grace; even the ungodly will be speechless; not one objection will be made to the exercise of Sovereign Mercy in behalf of souls of this description. Never can this doctrine oppose the sentiment in question, unless it could be stated, that in the exercise of his sovereignty, he put aside suitable persons, and refused to listen to the true penitent, refused to accept the godly soul, refused, in short, some true believer in Christ, because of some decree against him, some ac tive repellent determination, which bound over to hell a soul really fit for heaven. We may boldly state, this never was the mode in which electing love showed itself; this never will be known among all the dreary abodes of everlasting misery. Those who finally are refused, will be such as know themselves to be finally impenitent. Those to whom entrance is denied, will be conscious that, as workers of iniquity, they are justly frowned upon. 'Without are unbelievers ;' ought they to come in? Men, who having invented a scheme of doctrine for themselves, or taken hold only of the notions of the gospel, refusing to act on them, or at least to act on them towards Christ, their great object, medium, and head, find at last that God will not respect them, nor their hopes, nor their services, nor their angry sophistries; but will absolutely repel all that is unsuitable frora entering his pure, bright, and harmonious world of saved Bouls! IMUS. ON THE FALL OF LEAVES IN AUTUMN. Correspondent, who sometime ago favoured us with a paper, on a botanical subject, has sent us another, On the Structure of Seed-Vessels, and on the Fall of Leaves.' The former enters too minutely into the subject for our purpose; but we insert the latter, as adapted to more general usefulness. ANOTHER natural operation, very characteristic of Autumn, is the fall of leaves. They lose their vigour, change their colour, and are ultimately cast from the tree, while the buds in the immediate vicinity, as well as branches, remain in the fullest vigour. The varied hues assumed by the deciduous foliage, give a richness and splendor to the landscape, which is scarcely exceeded by the most blooming and luxuriant spring or summer. XXIV. It must be observed, that this does not arise from a mere exhaustion of vital power, for when a branch has perished before casting its leaves, they are detached from it with difaculty; but where the vital energy continues to be exerted in the branch, the leaves either fall spontaneously, or by the slightest touch. The of fice of the leaves being fulfilled, their continuance would be injurious to the plant, a line of separation is soon marked out, the leaves become, in relation to the plant, foreign bodies; and, through the vital power of the vigorous and healthy branches, they are actually thrown off. Perhaps, however, there is no phenomenon in Nature, in which the immediate agency of the Deity is more conspicuous than in this. It is an event which no human means can counteract, nor does it depend on any precarious circumstances. no Well might the Psalmist exclaim The earth is the Lord's, and the fulness thereof,-the world, and they that dwell therein !'-and those who cultivate a desire to seek God in the more minute, as well as magnificent parts of creation, will be amply recompenced. It is not difficult, when beholding stupendous and romantic scenery, to indulge an awful admiration of almighty power, great efforts are needful when the mind retraces the history of nations, to exclaim Sic transit gloria mundi! and to confess the interposition of a Providence; but the Christian ought to cultivate familiarity of intercourse. with God in those parts of creation by which he is perpetually surrounded. He should actually discover his presence in every thing: in the minutest insect, as much as in the complex structure of the human body,-in the most simple and noxious weed, as much as in the stateliest tree, in the clouds, as much as in the sun and moon. He should discover it at all seasons, in the winter as much as summer. Are there not many who are fond 8 D of declaring themselves profound timent with some ancient Socinians admirers of Nature in summer, and modern Unitarians, who, on this whose hearts are as cold as the at- account, never fail to impugn the mosphere in winter? They are authenticity, as well as inspiration sensualists, their nostrils are de- of Matthew's narrative, concerning lighted with the fragrance, and their the genealogy and birth of Jesus, eye with the beauty of flowers; but contained in his first and second they do not devoutly aspire to the chapters; and as this sect of judaiz'God of Nature.' ing Christians existed in the church Let us now seriously reflect, that so soon after the apostolic age, it Autumn is that season to which all need not be wondered, if the minds others constantly refer. The retro- of less informed readers be somecession of vegetable life in winter, what staggered by the confidence is only that it might be put forth in with which the omission of those spring with augmented vigour.- two chapters in the Hebrew copy Spring and Summer are seasons of this Evangelist, which was readapted to the progression of veget- ceived as genuine amongst the able productions; and on their arri- Ebionites, is urged against Matval at maturity the existence of every thew's testimony in proof of our human being depends. Through all these seasons we have received particular marks of divine favour. The husbandman has gathered in his fruits; and, surely, we shall not be less grateful than the ancient Greeks, who, on such great occasions, did not fail to render free-will offerings, as thankful acknowledgements to their gods. Sacrifices are not abolished; for, in the grateful effusions of a humble and contrite spirit, the Lord yet delighteth. CHIRURGUS. ON THE AUTHENTICITY OF THE First Two Chapters of Matthew. It is well known what great stress has been laid, by modern Unitarians, on the omission of these two chapters in the Hebrew copy of this gospel used by the Ebionites: a body of judaizing Christians, in the early part of the second century, who, as Dr. Mosheim remarks, though they believed the celestial mission of Christ, and his participation of a divine nature, yet they regarded him as a man born of Joseph and Mary, according to the ordinary course of nature.' In denying the miraculous conception of our Saviour, therefore, they coincided in sen Lord's miraculous conception. For the benefit of such persons, therefore, the following observations of so able and candid a critic as the late Dr. Campbell are here inserted, as worthy to regulate their judg ment concerning the weight of Socinian evidence against the Scripture narrative: — "It "In the Hebrew exemplar of this gospel, which was used by the Ebionites, and called The Gospel ac cording to the Hebrews, the two first chapters were wanting. The book began in this manner :happened, in the days of Herod, king of Judea, that John came baptizing, with the baptism of reformation, in the river Jordan. He was said to be of the race of Aaron, the priest, and son of Zacharias and Elizabeth." But for this reading, and the rejection of the two chap ters, there is not one concurrent tèstimony from MSS. versions or ancient authors. It is true, the Alexandrian manuscript has not the two chapters; but this is no autho rity for rejecting them, as that is mutilated, and contains but a very small fragment of Matthew's gospel. No fewer than the twenty-four first chapters are wanting; and the copy begins with the verb pxeTaI, (cometh) in the middle of a sentence, chap. xxv. 6. By a like mutilation, copy though much less considerable, the first nineteen verses of the first chapter are wanting in the Cambridge MS.; which also begins in the middle of a sentence, with the verb Tapanaben (to take home); and in the Gothic version, all is wanting before the middle of the fifteenth verse of chap. v. It begins likewise in the middle of a sentence, with the words answering to TT Auxuar. Now, επι την λυχνίαν. if we abstract from these, which prove nothing, but that the words they begin with were preceded by something now lost, there is a perfect harmony in the testimonies, both of MSS. and of versions, in favour of the two chapters. The old Italic translation and the Syriac were probably made before the name of Ebionite was known in the church. Even so early a writer as Irenæus, takes notice that Matthew began his history with the genealogy of Jesus. That the Nazarenes, who also used a Hebrew exemplar of this gospel, had the two chapters, is probable, as Epiphanius calls their copy very full, "λnperalov, though, it must be owned, he immediately after expresses some doubt of their retaining the pedigree. Simon thinks it probable that they did retain it, as he learns from Epiphanius, that Carpocras and Cerinthus, whose notions pretty much coincided with theirs, retained it, and even used it in arguing against their adversaries. I might add,' says Dr. Campbell, to the testimony of versions, MSS. and ancient authors, the internal evidence we have of the vitiation of the Ebionite exemplar (the only copy that is charged with this defect) from the very nature of the additions and alterations it contains.' Dr. Campbell's Note on Mat. ii. 23. vol. iv. p. 21. don Itinerant Society,' To take the earliest Measures for establishing a School in every Village, under their Cognizance, for the Purpose of instructing Adults to read:'a Resolution which, I hope, will be adopted by every County Meeting of Ministers. One of the pleasing signs of the times is that of furnishing such multitudes of children with education, thereby affording them the means of obtaining their bread with more facility, knowing better their duty as subjects, and especially as Christians. Amidst the Ir was with much pleasure that I read a Resolution of the Lon zeal and activity manifested in so good a cause, adults seem comparatively to have been overlooked till of late; but the time has arrived for making efforts in behalf of this class of society. In this respect Bristol has done well, as have some country - towns. Southwark (that fruitful garden) has followed the bright example, and the City of London has joined the train. May the Lord God Almighty prosper their efforts! These are heartcheering circumstances; but there needs more energy and exertion in this work than most persons are aware of: it is a part of the vineyard where constant labour is required, and, after long toil, the fruit will make but a small shew; therefore, every labourer had need ever have the motto in his eye, not weary in well - doing.' methinks, the countenance of God's ministers is much wanted to stimulate the workmen, and to incline the ignorant to avail themselves of the opportunity now presented; for the poor are, too frequently, averse to engage in so new a work; and the labourer too often faints, because he meets with discouragement. It, therefore, would be rendering great assistance to this Society, and perhaps to others, if ministers would from time to time point out the design and importance of the various institutions, which, by the blessing of God, abound all around us. I would, therefore, humbly entreat, • Be But, |
