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some of their number to particular fields of ministerial labour, in the harvest. And on all such and similar occasions, we here infer, that it is proper for the disciples of Christ to fast now.

Is any one aflicted ;-let him fast and pray. Is the state of vital religion low in a congregation--do its members forget their covenant obligations, and for weeks, and for months, absent themselves from its regular meetings, and from atiendance upon its ordinances ;—then is there occasion for fasting. Are there whisperings, back-bitings, and uncharitable suspicions indulged in, and evil insinuations thrown out by one member against another-Is that wholesome rule of discipline, given by the Saviour, Matt. xviii. “ If thy brother trespass against thee, go and tell him his fault between thee and him alone, wholly neglected ;-then is there occasion for fasting. Is a congregation destitute of a settled pastor, bishop, or overseer; and would they have the LORD give them one-a man whom he would approve, and own and bless to their spiritual edification, and to the conversion of sinners ;—then there is occasion for fasting. In fine,- Is a land or nation,-a town or country, visited, or threatened with a visit from famine, pestilence, or sword ;-then is there occasion for fasting. Cholera has furnished, -is furnishing,--and probably will get furnish, many occasions to Christians for fasting that they would more generally improve them in this manner, as they ought! "Who can tell,” said the king and nobles of Nineveh, "if God will turu and repent, and turn away from his fierce anger that we perish not." And it is added, “God saw their works, that they turned from their evil way: and God repented of the evil that he had said that he would do unto them, and he did it not.” Esther, Mordecai, and the Jews with them, in this way, had power with God and prevailed, and so did others, both in ancient and in modern times.

ADELPHOS.

BIBLICAL CRITICISM.

“EVERLASTING FATHER." “For unto us a child is born, unto us a son is given : and the government shall be upon his shoulders : and his name shall be called Wonderful, Coun. sellor, the mighty God, the everlasting Father, the Prince of Peace.”—Isaiah ix. 6.

We have here in the sublime and glowing language of Isaiah, a prophetic annunciation of the Messiah, with an enumeration of those characters in which he stands related io mankind. There is much difficulty with many, and perhaps all plain English scholars, in understanding what is meant by the expression, “ everlasting Father.That this is a mere name without office or character, is not for a moment to be supposed. Such a thing would be an anomaly in the

sacred writings. Our Saviour was to be as really what he is hero scalied," as he was “Saviour," when the angel announced to Mary; " Thou shalt call his name JESUS [Saviour,] for he shall save bis people from their sins." The verse is rendered by Noyes* from the Hebrew, as follows:

“For to us a child is born,

To 119 & son is given,
Aud the government shall be upon his shoulder,
And he shall be called
Wonderful, Counsellor, mighty Potentate,

Everlasting Father, Prince of Peace." In part of his note on this verse, he says—Everlasting Father, i. e. perpetual guardian and friend of his people.” But all this is still unsatisfactory. Bishop Lowth renders it :

"For unto us a child is born; unto us a son is given;
And the government shall be upon his shoulder:
And his name shall be called Wonderful, Counsellor,
The mighty God, the Father of the everlasting age, the Prince of Peace."

*

This is more satisfactory and easily understood. Scott in his note here, seems to quote the following from Lowth ; "The Septuagint [Greek translation of the Old Testament] renders the words Pateer mellontos aioonos, “ The Father of the world to come;" and the vulgate Latin follows this translation ; which, since the Hebrew words admit of it, I cannot but have a particular regard for, because I am persuaded it is from the authority of this text, that the kingdom of the Messias is called in the New Testament, by the title of melloon aioon, "The age or world to come.” (Matt. xii

. 32. Heb. ii. 5. vi. 5.) Matthew Henry accords with this. “He is the everlasting Father, or the Father of eternity * * the Father of the world to come; so the LXX [Septuagint) read it; the Father of the Gospel state, which is put into subjection to him, not to the angels, Heb. i. 6." And Dr. Adam Clarke; "The everlasting Father(Father of the everlasting age;—Or (Hebrew) abi, ad, the Father of eternity. The Septuagint have megalees boulees angelos, the Messenger of the Great Counsel.Clarke further observes; He is the Father of eternity—the origin of all being, and the cause of the existence, (and particularly the Father) of the spirits of all flesh :” and Scott, “ He is also the everlasting Father:' the second Adam, the Lord from heaven,''the everlasting Father' of the whole church, which derives its spiritual being and life from him, as the whole race of men derive their existence from the second Adam. He is 'become to all them that obey him, the Author of eternal salvation:””

• Translation of the Prophets-generally excellent.

and Henry; "His fartherly care of his people and tenderness toward them are everlasting. He is the Author of everlasting life and happiness to them, and so is the Father of a blessed eternity to them." All this agrees with what has been previously quoted.

Because the expressions, "mighty God" and "everlasting Father," are not in the Septuagint, some look upon them as an interpolation by the translators of our English Bible. But they forget, or do not know, that the Septuagint is a translation from the Hebrew into the Greek; that the Hebrew is the original language of the Old Testament, and that they are in that. Thomson, in his translation of the Septuagint, renders it; Because for us a child is born, and to us a son is given, whose government is on his own shoulder; and his name is called, The Messenger of great counsel.' For I will bring peace on the rulers and health for him.”

J. R. H.

ART THOU HOLY ? Holy persons are spiritually and heavenly minded: for "to be carnally minded, is death ; but to be spiritually minded, is life and peace." Faith has led them to regard future and eternal things, far above the vanities of time ; for that faith, by which they now live “is the substance of things hoped for and the evidence of things not seen." That which is born of the Spirit is spirit.” Their minds are disposed to prefer spiritual to carnal things. When engaged in spiritual duties they are in their element; and at times can look down with becoming indifference on all the trifles of time. By the cross of Christ the world is crucified unto them ; that is, they are no more delighted with the world, than a living man would be with the rotten carcase of a malefactor: and they likewise are crucified to the world ;

for " he that is upright in the way, is an abomination to the wicked."

But above all, love is the grand prevailing disposition of holy persons.

Without love, all attainments and professions are vain. God says, “ My Son, give me thine heart"—and the believer replies,

“ Take my poor heart, and let it be
For ever closed to all but thee."

B.

REPLY TO QUERY. Query. Brother R.—How can you reconcile the belief, that, “ at death, the soul goes to hades," with Eccle. xii. 7-" then shall the dust return to the dust, and the spirit unto God who gave

it?” Reply. Brother P.—How do you reconcile your belief, that, “ the souls of the wicked go at death to hell," with Eccle. xii. 7 ? From

[graphic]

If we try

the following sentence as being at once a specimen and an expression of true and generous sentiments.

“If we are angry with one another, we shall never do each other any good ; but we shall do ourselves much hurm. It is painful to see brethren lose the spirit of Christ, while they think they are contending for his cause. to merely vanqnish each other, the eneniy will conquer us all. Mere declamation, and plausible sophisms, and vaunuing words. may influence those people who are led by sound more than by sense; but they never can overturn the truth. It becomes all Christians to put on the gentleness and meekness of Christ. If our brethren will only use kind and gentle words, (there are plenty of them,) and thus express a catholic and loving spirit, they are welcome to use the strongest arguments they can find; and we will give to them all the consideration to which they are entitled.

But we exceedingly regret that although his charity “is not easily provoked," yet it does not rejoice in the truth." A misrepresentation creeps among his words of love, like a serpent winding amid fair flowers ; this is, that while many of the Baptists defend their faith in wrath and severity, the Sprinklers are calm and gentle, and bear their terrific cannonadings in submissive silence. We quote a few sentences containing this insinuation.

“ Indeed, various advocates of immersion treat their opponents in a summary and supercilious manner. They put on airs befitting only infallible beings; are impatient of contradiction; and denounce sprinkling as though it were foolish or sinful. Why should there be so many mimic terrors? They are all powerless, and excite po alarm. No one can frighten us out of our honest convictions of truth.

“Many immersionists appear to imagine that they alone have a right to speak on this subject. They can never hear too much in favour of immersion, but they are offended when it is opposed. The monopoly they assume might have been patented to them from heaven. If we vindicate sprinkling, we are regarded as invaders, and disturbers of the peace; and they marvel that we cannot let them declaim for ever, and be silent. So much irritable impatience betrays a degree of fear.”

“If any man will pour forth vitriol or gall, let him be assured that they run off a good conscience as they would run off a globe of glass. Unboly and unloving words can injure those only who utter them. If a man is able to prove his doctrines 10 be true, he may as well vindicate them calınly, and in love to those who think differently. Severe and hard speeches may convince is that those wbo use them are angry, but they will not convince us that our views are

Such polemics constrain us to think that their temper and prejudices are much stronger than their arguments.

We do not deny that “some Baptists" have used words of fire in their controversies, nor complain because the author bas stated it, but because he has omitted to say that some Sprinklers have done the same, and thus caused a false impression to be made upon the reader's mind. The insinuation runs through the introductory remarks that the Immersionists alone are fierce and fiery, and the Sprinklers alone are calm and gentle. The impression that this is the case, will be made upon a mind that is unacquainted with the antagonistic parties. The insinuation does not consist simply of

erroneous.

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