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sacred fire of that independence which
achieved its final triumph in 1688. It was
reserved for Scotland to give birth to the
ingenious and pathetic painter who has
Sir W. Scott are as true as history; they give
made her known to Europe. The novels of
an exact idea of the moral physiognomy of
the country at that epoch. Old Mortality,'
and yet more the Heart of Midlothian,'
admirably depict the energetic faith which
inspired and sustained the martyrs on the
scaffolds of the counter-revolution, or, on
more obscure theatres in the bosom of
families, produced those severe virtues that
are content with the testimony of conscience
and the sight of God. In the Heart of
Midlothian,' perhaps the master-piece of the
great novelist, what a soul is that of Jeanie
Deans, and what a character that of the aged
Presbyterian, who chooses rather to abandon
his darling child to an infamous death than
save her by the slightest departure from
truth.*

for our sins and not for ours only, but also for the sins of the whole world."

EZEKIEL XXXiii. 11.-" Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the

wicked turn from his way and live: turn ye, turn ye from your evil ways: for why will ye die, O house of Israel?"

HEBREWS X. 29, 38.-" Of how much sorer punishment," &c. Verse 38. "Now the just shall live by faith but if any man draw back, my soul shall have no pleasure in him."

:

Also, JOHN." And of that day knoweth no man, not even the Son, but the Father only."

The doctrine of predestination and final perseverance of the saints I do not doubt the truth of, but was not able to explain these (aforesaid) passages to the satisfaction of others. I am, Sir, yours truly,

Liverpool, Jan. 9, 1847.

Genesis vi. 5, 6. "It repented the Lord that he had made man." grieved him at his heart."

M.

"It

"Among the three kingdoms united under the sceptre of Great Britain there was one which its peculiar genius and its whole history admirably prepared to receive or to produce a system of philosophy different from that of Hobbes or Locke. In fact, if the philosophy of an epoch and of a country powerfully influences the morals and character of that country and epoch, it is not less certain that in general it is a consequence of these,-being what the society, whence it takes its rise, makes it. It is, above all, the religious condition of a society which gives its stamp to philosophy; as, in the course of time, that is again modified by the constant "Such were not the manners of England. action of philosophy. The religious spirit of Under the reign of Charles II. English the seventeenth century is visibly marked on society suddenly caught the tone of servility, THESE expressions are after the manner of the philosophy of that great age. Scotland selfishness, and debauchery, common to the human speech, and must not be understood was then profoundly Presbyterian. Presby-courts and countries of that period. Any as implying any change of purpose or passion terianism has two grand features: independ- trace of the Republican enthusiasm by which of mind. With God is no variableness, ence and austerity. It repels Episcopal it had been intoxicated a few years before, neither shadow of turning. All events in domination. The only authority which it would have been looked for in vain. Scotland, time are wrought according to the eternal recognises is an assembly of ministers who either too remote to take the contagion of and immutable counsel of God. There is no are nearly equals. Its existence depends on the Court, or more able to resist it, preserved change of his will; but many a change of his the maintenance and diffusion of that spirit of herself from the dissoluteness of that shameful way and his works among men. These independence of which it is the offspring. It period. Nor must it be imagined that this changes of outward and visible dispensations is, therefore, very favourable to liberty, civil moral energy was the offspring of ignorant are often by the sacred writers spoken of as as well as religious. At the same time, it fanaticism. It was allied with general in- changes in the Divine mind; this being the possesses a powerful counterpoise to the spirit struction; narrow, but very solid, or vigor- natural mode of language among men, whose of liberty in a fervid and masculine faith, ous and elevated, according to the wants of ways, when changed, result from corresponddirected to practise the government of the the different classes of the population. You ing change of will. And thus, in referring to soul and of the life. Such is that great Pres- would form a very erroneous opinion of the Divine things, the language of human figure byterian Church founded by Knox; and cradle of Scotch philosophy and of the people is used; movements of mind being suggested, which is said still to retain the impress of the from the midst of whom it proceeded and for similar to what would take place in our own genius of its founder. It has various points whom it was fitted, were you not to have minds in connexion with particular works or of resemblance with our Jansenist Church of some idea of the state of public instruction in ways. For instance, when God ceased from the seventeenth century. Both had their Scotland from the first quarter of the his work of creation, it is said in Exodus excesses; but these very excesses were proofs eighteenth century. The spiritual Reformers xxxi. 17, that " He rested and was refreshed." of a vigorous sap, capable of bearing noble of Scotland had early felt the necessity of And now, when God saw that the wickedness fruits. This stedfast faith has produced a founding their work on the diffusion of of man was great in the earth, and a change people inflexibly attached to the cause of knowledge throughout all classes of society. of conduct towards them is about to be religious and political liberty,-enlightened In 1560 Knox and his fellow-labourers pre-recorded, it is said, that "it repented Him, and brave, honest and intelligent, at once sented to the Assembly a complete plan of moderate and obstinate,--a people that has national education, embracing schools for the played a considerable and peculiar part in people and universities." the two revolutions, whereby Great Britain has attained to that form of government which constitutes her force and her glory. These two revolutions had a religious, as well as a political aim, that of securing liberty of conscience, against the aggressions of a royalty which pretended to absolute power. This double character rendered the liberal cause dear and sacred to Scotland, and, accordingly, the Revolution of 1640 found devoted auxiliaries in the Scotch Covenanters, who were in open insurrection in 1639, and afterwards joined the Parliament. And here, I would have you remark the moderation of these dauntless men, joined to their constancy. They stood aloof from the terrible tragedy of 1649. Whilst England was preparing the scaffold, the Commissioners whom Scotland had sent to London to confer with the Parliament returned home. They took no part in the trial of Charles I., and the Scottish Parliament vainly interceded for the royal victim. A few years later-in 1660-the English people expiated their democratic excesses by exaggerated royalism; whilst in Scotland, intrepid men, faithful to the good old cause, sustained an obstinate struggle with Charles II.; and by incessant revolts kept alive the

an

HARD TEXTS EXPLAINED.

To the Editor of the English Presbyterian Messenger.

SIR,-In the last number of your interesting
and valuable record, you kindly offered to
give your explanation (to any of your readers)
of such passages of Scripture as appeared
difficult for their comprehension. Hoping
that you may have the Spirit of truth so
enlightening your mind as that you may give
His own interpretation, and trusting that your
remarks may be highly beneficial, not only to
me, but to many others who may read them,
I subjoin some passages which seem rather
difficult for me to explain:-

GENESIS vi. 5, 6." And God saw that the wickedness of man was great in the earth," &c. Verse 6. "And it repented the Lord that he had made man on the earth, and it grieved him at his heart.”

1 JOHN ii. 2.-"And he is the propitiation

*Whether "Old Mortality" be " as true as history" let still more those who have read Dr. M'Crie's Defence of the those who know Scotland and Scotland's history judge;

Covenanters. We rejoice to find that even Sir W. Sco:t's

its

caricatures of Presbyterianism have given a generous
foreigner like Victor Cousin so good an impression of

working in Scotland.

and it grieved Him at his heart.' We know
that God, on the one hand, neither required
rest and refreshment, nor, on the other, could
suffer regret and grief; but these are expres-
sions after the manner of men.
No more
difficulty ought to be found in them, than in
reconciling the truth that "God is a Spirit,"
with our common modes of speech concerning
"the eyes of the Lord beholding the evil and
good;" "the arm of the Lord being stretched
out;" and similar figurative language.

1 John ii. 2.
"He is the propitiation for our sins; and not for ours only,
but also for [the sins of] the whole world."
The remarks which we made on 1 Tim. ii. 6,
"Christ the ransom for all" (p. 381, "Mes-
senger" for January), meet this difficulty. If
you will look at your Concordance, you will
find the word "world" used in various signi-
fications. For example, in Rom. i. 8, the
faith of the believers at Rome was
"spoken
of throughout the world," i.e., throughout all
the churches, and among men in all parts of
the world. John xii. 19, "Behold, the world
is gone after him;" that is, as in verse 12,
"Much people who had come up to the feast
went to meet Jesus." Luke ii. 1, "All the
world went to be taxed." These are instances
of "the world" being used in a restricted
sense; and if there had been only one such

passage, it would have saved the harmony of

Christian doctrine. If the expression in this

verse, "the whole world," be taken literally, and in its widest meaning, then you must hold one of two things: either that the whole world is saved by Christ, the doctrine of universal salvation; or else, that some for whom Christ died, for whom He shed his blood and was the propitiation and ransom, are, nevertheless, left to perish. As both of these are directly opposed to Scripture truth, the true resolution of the difficulty is that which we point out, viz., the different meaning in Scripture of the word "world"

Then the drift of the apostle's language is very plain and simple; Christ is the propitiation for our sins, and not for ours only, but for the whole world; for Gentile as well as Jew, for all the children of God scattered throughout the world, for all, even to the end of time, who shall believe on Christ through our word. For thus is fulfilled the prophecy that Christ should be the salvation of God even to the ends of the earth, and that he should die not for the nation of the Jews only, but that he should also gather together in one the children of God that were scattered abroad. (Isa. xlix. 6; 1 John ii. 51, 52.)

Ezekiel xxxiii. 11.

"As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live. Turn ye, turn ye, from your evil ways; for why will ye die, O house of Israel!"

These words were first spoken to the people of Jerusalem, when threatened with speedy destruction on account of their wickedness. The sword of the Assyrian army was impending over them. It is a temporal death that is threatened, and national judgments that are referred to, in this address to "the house of Israel." And thus the passage is in accordance with the word spoken of old to their fathers on Mount Gerizim and Mount Ebal, and in accordance with God's dealings in all times. The Ninevites, by their repentance, arrested the destruction of themselves and their city; at David's repentance the plague was stayed; Ahab's humbling himself and walking softly prevented God's bringing the evil in his days. So here, if the house of Israel would repent and turn from their idolatry and wickedness, the judgments of God might yet be averted. For God has no pleasure in the death of the wicked, but that the wicked turn from his ways and live: but judgment must have its course where warnings are neglected and mercy is despised. "He that, being often reproved, hardeneth his neck, shall be destroyed, and that without remedy." (Prov. xxix. 1; compare Jonah iii.) Taking the spiritual use of the passage as addressed to all men as workers of wickedness, the words contain a solemn and affectionate warning, and a call to repentance, the mercy and goodness of God being set forth, as willing and waiting to be gracious. In this sense there is no difficulty in the passage; except it be that the power in nature of repenting and turning is implied thereby. But this is no more than we have in all the precepts and commands of the Bible, any one of the least of which man is spiritually unable of himself to obey. Luther's

answer to Erasmus was excellent, when, in their controversy on free will, Erasmus brought up this very text, and similar passages in the eighteenth chapter of Ezekiel. "These passages," said Luther, "show our duties but not our powers. Our ability must come from God."

We trust that these remarks will be satisfactory to our correspondent; the remaining passages will be taken up in next "MessenWe have replied at greater length than might be thought necessary, because

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these texts are samples of many others of a like class, to which, if reference be made, briefer exposition will suffice.

CONGREGATIONAL PRAISE.

To the Editor of the English Presbyterian Messenger.

DEAR SIR, Various suggestions have recently appeared in your pages regarding improved and efficient operations in our Church. May our growing desire be to "go on to perfection" in the development of personal and ecclesiastical character! And when approved and practicable proposals meet us, may the "love of Christ" and of souls "constrain" to performance!

In your last the subject of congregational singing is twice and well introduced. May I briefly refer to two other closely related topics, namely, the attitude and the matter of praise? Of the former, one of your Correspondents says, "What can be more unseemly than to see the majority of a congregation sitting mute, as if it were an effort beyond their power to join in the praises of God?" Now I here ask, why this sitting? Is this not of itself an obstacle to praise? And may not the "muteness" complained of arise in great measure from this circumstance? Whatever may be said to this, I almost pity those who are urged to sing with freedom and taste, and yet to sit. For those who have practised standing in this exercise will agree with me in saying, that generally speaking it does require some "effort to sing while sitting. Certainly it is not so easy or natural as in standing. And none will say that it is as becoming or reverential a posture. Even with those in the habit of sitting, special and earnest occasions often prompt to the feet, and then to harmonious and stirring melody. Does Scripture countenance sitting? I trow not. On the contrary, standing is the attitude where that is incidentally referred to; and no more than incidental reference is needed for so obvious a matter.

I am far from regarding attitude as essential to worship of any kind: and surely sitting in singing is not essential to presbytery. If, then, we take it as immaterial, why introduce or continue this Scottish peculiarity in England, where standing is universal in other Churches, for whom, and the population at large, we say "that Presbyterianism has a mission?" No one, by word or practice, can mean to teach Englishmen the praise of the Lord sitting, is "a more excellent way than standing! Even in beloved Scotland, where sitting is so common, we find that rising vigour in religion is invading this habit, where it can be done with least terror to a diseased prejudice, which consecrates whatever is customary.

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But, then, if there is standing in both singing and prayer, some short interval of rest should be allowed between the exercises. If we pass immediately from singing to prayer, we may indeed " pray into a good frame; 99 but, as Mr. Newton remarks, we may also from bodily fatigue-"pray out of it." Our directory, therefore, I think, would be followed as closely as is common, were the Scriptures shortly read between the first singing and prayer; and if the last prayer precede the singing, there will be a little rest while the Psalm is read.

66

the fifth, though that can never be used in public? For the first is unchristian from its criminal omission of the "unspeakable" over "all God's mercies:" the second might suit Rousseau, or Hugh Blair; and the third is downright Popery or legality. And how much run upon are the few paraphrases that are Evangelical, or suited to common use! How little ground is afforded if we desire to speak" for Jesus, not only in preaching, but also "in Psalms and hymns and spiritual songs!" Respecting our Psalms, may I not ask, whether the "mute" and vacant singing complained of is not attributable in some degree to a good deal of awkwardness in versification, and too little variety of measure for various and engaging singing? A writer in the "Free Church Magazine" (Dec., 1844) remarks, that "almost all Rous's Version of the Psalms' are translated into common metre; a plan which, had he taken the Hebrew original for his model, he would not have followed. No alterations

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should rashly be made on it; but where other translations give good versions, and in different metres, these might be inserted, for the purpose of being used with those tunes which cannot be adapted to the present version. From the minutes of our own Synod, in 1842, I find a Committee on Psalmody reporting that a similar one of the Scotch Establishment had ceased to exist. But our Committee, being re-appointed, report in 1843, that they had made " siderable progress in their labours." They were then "authorized to print in a cheap form some specimens of the hymns which had been selected." I know not how the matter now stands. But are not such "hymns" needed now more than ever, when we wish to teach England that Presbytery is neither a foreign plant nor a Scotch thistle; not a mere matter of "Scotch churches" for a few Scotch people, Scotch Psalms, and Scotch sitting-singing; but that in its scriptural essence it is neither barbarian nor Scythian, Scotch nor Irish; and in all

mere

circumstantials can adapt itself to "every nation under heaven."

Attention has frequently been called to the fact of so many Scotchmen forsaking presbytery when they come to England. But "is there not a cause?" Scotchmen have frequently spoken of our inferiority in congre gational praise, after they had been accustomed for a time in other Churches in England or elsewhere, to greater vivacity in this impressive exercise. While they hear the same Gospel in other places, they may be attracted by greater spirit and manliness in praise, and the subjects may be those of the "saving truth" in verses "fitly spoken," which the "common people gladly hear." May not, therefore, some little national pertinacities be at fault in the freezing of

some towards us?

Assuming then, that we must keep and be thankful for the Psalms as they are; ought we not to have an improved and enlarged selection of paraphrases and hymns? This would probably dictate improvement in the expression and attitude of praise, and thus both matter and manner in addition to preaching, might assist to convey the "glad tidings" to the soul. Why should not the With regard to materials of praise—we have "glorious Gospel" in fitting melodies, yet do Psalms, paraphrases, and hymns. Here is an as much for God and man, as Luther and the excellent classification;-the best I know-Wesleys found under them? It is needless and a stranger in hearing it might indeed suppose us well supplied. But who of us, in intercourse with other denominations, has not learnt to "keep his thumb" on the whole fire (!) hymns, save the fourth, and perhaps

to say that nothing but what is inspired should be employed for praise. For the abstract propriety of human compositions is already granted, by most, in the paraphrases and hymns we have. And what otherwise

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tory is composed of twenty-five lay members | astical constitution of the Church of Geneva.
and five ecclesiastical members." This pro- Our revolution has made a certain sensation
portion is not in conformity with the usages in the political world. It has been considered
of the Presbyterian Church; but, as I have as the commencement of a triumph_of_Ra-
told you, they fear the influence of the clergy, dicalism over the whole Continent. Perhaps
of whom they are tired, and whom they wish this view may be just; but I repeat that the
to deprive of all power. It was even proposed change wrought upon our ecclesiastical insti-
that the Consistory should be composed only tutions is still more remarkable. The great
of lay members.
evil in this constitution,-and it is immense,

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The lay members of the Consistory are elected by the Protestant citizens of the canton, enjoying their political rights." This last clause is remarkable, and is the purest Erastianism. THE REVOLUTION IN GENEVA IN ITS the Consistory are elected by a college, com"The ccclesiastical members of BEARINGS ON ECCLESIASTICAL AF-posed of all the Pastors and Ministers (probationers)."

FAIRS.

To the Editor of the English Presbyterian Messenger,

DEAR SIR AND BROTHER, You have heard of the revolution which in the beginning of October deluged our streets with blood, and transferred the government of our State from the Conservatives to the Radicals. In fact, in a political point of view, this will be rather a change of persons than of institutions; for our Constitution, which rested on universal suffrage, was already very democratic. But it will not be the same in relation to ecclesiastical affairs. In them there will be a real revolution,-not, unfortunately, in respect of doctrine: the National Church of Geneva has been for a century essentially Unitarian, and will undoubtedly continue so. The change will be as to the government of the Church. We had a clerical Government, -we are now to have a lay Government, Formerly the ministers alone had the power; now the lay members of the ecclesiastical government are to possess it. Things pass from one extreme to another; such is the way

of the world.

The Commission charged with drawing up the plan of a constitution has finished its work. This plan has not yet been discussed in the Grand Council; but it is probable that it will not be subjected to any great change.

The first thing worthy of remark is the Erastian origin of this new constitution of the Church of Geneva. It is four years since our first revolution, to which the present puts the finishing hand. I then requested that the Church might be called on to form a Synod, charged to review her constitution. This was refused then, and it is refused still. It is a political body which regulates it. except this origin, this constitution is more However, it must be acknowledged that, exempt from Erastianism than was that of

Calvin itself. Here are its principal features: As to the Nature of the Church: "The National Protestant Church of Geneva " (according to the plan at the first debate) "is composed of all the Evangelical Christians who declare that they will accept in matters of religious discipline the authority of the Consistory." You will remark that there is no question here of any doctrine, of any profession of faith; nor on these points is there anything said in any other part of the plan. However, as the words " Evangelical Christians" might appear to indicate some doctrine, they were erased at the second debate, and the word "Generese" substituted for them. One may, then, be an Infidel, an Atheist, some say even a Roman Catholic or a Jew; provided he is a Genevese, and acknowledges the Consistory, he is a member of this Church.

As to the Government: "The administration of the National Protestant Church is exclusively confided to a Consistory. The Consis

"The Consistory exercises a general superintendence over the affairs of the Church. It draws up the regulations, especially those which relate to the worship and administration of the Church, and sees that they are carried into effect. It rules in cases of discipline."

"The Pastors are nominated by the Protestant citizens of the parish, on a presentation of a triple number made by the Consistory." In the first debate the article was conceived in the inverse meaning, that is to say, "The Consistory nominates the Pastors under a presentation of a double number made by the Protestant citizens of the vacant parish."

Till now, the clergy nominated the Pastors; the result has been, that orthodox ministers have been set aside. A minister of great talent and piety has been passed over forty four times, and seen ministers younger and less highly-gifted than himself preferred before him. They were Unitarian, and he is Evangelical. If the election had been left entirely to the flock, one might have hoped to see an Evangelical minister now and then nominated. These measures have been taken to keep out such.

"The Pastors in office and the Professors of Theology form the Company of Pastors. They superintend religious instruction and the teaching of theology. They preside over the consecration of candidates for the holy ministry. They nominate the Professors of Theology. They may address instructions to the pastors. They may grant to the Consistory a title to recommend measures which they judge advantageous to the interests of the Protestant Church." The Legislator who wished to humble the clergy by the instituthat he has raised them again by maintaining tion of the "Consistory," has not perceived "the Company." These two bodies, the one lay, the other clerical, which will be always in hostility, and which will be (at least during their first years) very bitter against each other, form a singular institution, and one which appears to me to be contrary to the Presbyterian system. It was proposed to dissolve the Company, and to form under the Grand Consistory a certain number of Presbyteries; but this idea has been rejected.

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The decisions of the Protestant ecclesiastical bodies on the nomination, the vision, or the deposition of the Pastors or Professors of Theology, as well as the decisions as to the number and supervision of the parishes, are submitted to the approbation of the Council of State. The expense of the public services of the National Protestant Church is paid by the State.

Freedom of worship (des cultes) is guaranteed, and the State affords to all an equal protection.

Such, dear Sir, is the plan of the ecclesi

is, that the Church of Geneva remains without doctrine and without discipline. All the citizens are members of the Church, whatever may be their morals or their infidelity; they are even its rulers.

However, the old state of things was so bad, that it could hardly be changed but for the better. Therefore, although the revolution of the 7th October is to be deplored in so many respects, it is but just to acknowledge, that it will probably improve, in some degree, the constitution of the Church, especially in the nomination of pastors. Pray for Geneva. Receive, dear Sir and Brother, the expression of my Christian regards. MERLE D'AUBIGNE.

Geneva, 23d December, 1846.

GUY FAWKES AGAIN.

"YESTERDAY morning, at eleven o'clock, (says the Times' of January 20,) Sir Augustus Clifford, Mr. Pulman, and Captain Majesty's body guard, made the usual search Kincaid, with a party of the Yeomen of Her in the vaults beneath the House of Lords We are glad of anything that keeps up preparatory to the opening of Parliament.' remembrance of the past history of Popery, but we must say that this search is a very idle and useless piece of nonsense. The inventor of Popery and of all evil is too fertile in devices to have recourse to the same plot the powder put twice in the same place. over again; and, at all events, would not have having stuffed the woolsack with gun cotton, Neither is there any danger of the Jesuits when Chancellors like Lord Brougham and Lord Lyndhurst sit on or near it. We desire before the opening of Parliament; but it by all means that the usual search be made ought not to be in quest of chemical combustibles, nor amongst the vaults beneath the House, nor conducted by Yeomen and Sticks in Waiting. Instead of Sir Augustus Clifford and Captain Kincaid, let men like the Rev. Baptist Noel of London, Dr. Candlish of be made, not in the cellars below St. Edinburgh, and Dr. Cooke of Belfast, be Her Majesty's searchers; and let the search the bishops, beneath the white surplices of Stephen's, but in the lawn sleeves of some of many of the clergy, under the college gowns statesmen and public men, both in and out of at Oxford and Cambridge, in the bureaus of office; and we believe that Popish materials will be found in these and other places far more dangerous to the Queen and the Con

stitution than Guy Fawkes with his barrels of gunpowder.

SPIRIT OF GOD.-A man must have the

Spirit of God before he can have true faith: for, the Spirit does not first find faith in us, and then come himself to us; but he first cometh himself to us, and then worketh faith in us. So that he that believes, must needs have the Spirit: for, unless he had the Spirit, he could not believe.-Bishop Beveridge.

I FEEL persuaded that if I could follow the Lord more fully myself, my ministry would be used to make a deeper impression than it has yet done.-M'Cheyne,

THE CHERUBIM.

To the Editor of the English Presbyterian Messenger.

be found in their architectural ruins at the present day. We know for certain that they were set up in the Tabernacle of Moses' SIR,-May I request you to insert the fol- erection in the wilderness; and in Solomon's lowing criticism in your next number, on our Temple, where God was pleased to give commonly received translation of the four responses to his High Priests. They were beasts in the 4th, 5th, and 6th chapters of also carried about in the ark; and it was Revelation, and many other places of the this that made the loss of the ark so great a same book, which I conceive to be highly calamity to the Jews; because in losing the important both in a literary and theological ark, they lost the symbol of the covenant of point of view? Indeed, it is disgraceful both grace, through which God might at any to our literature and to our theology as it time be consulted, and valuable directions be stands at present. It shocks our feelings, obtained. The study of the Cherubim is caland does violence to our understanding.culated to throw immense light on ancient How repugnant to all our notions of heaven theology, on the rise and progress of idolatry, to meet with beasts in that holy and glorious and on the equity of God in communicating abode; and to find them harping the praises Gospel knowledge to all mankind. And it is of the Lamb that sits upon the throne; nay, the more worthy of study, because we see taking the lead in conducting the sublime that the Cherubim is interwoven with the services of angels and glorified saints! We sublime imagery of this book, which unfolds wonder that the strange incongruity has the obstructions and the triumphs of Gospel never before called forth remark, and strongly truth; here the different cherubs are repredemanded censure and revision. sented as filled with intense anxiety while the seals are opened, and as exclaiming each in their order, "Come and see;" here also they are exhibited as calling on all nature to join them in celebrating the praises of God and the Lamb for covenant love. They connect ancient and modern ecclesiastical history.

The error lies in the translation, and not in the original. The original word characterizes them properly, and terms them "living creatures. But our translators not knowing what to make of "living creatures," described (as in chap. iv. 7) as resembling a lion, a calf, or flying eagle, or the face of a man; having each of them six wings, being full of eyes, and employed in praising God; most absurdly denominated them "beasts;" and most unaccountably in the same breath ascribed to them the most honourable place and office in heaven, viz., that of sitting in the midst of the throne, and of conducting the devotions of the glorious assembled company. These "living creatures" were the cherubs of Ezekiel, who possessed life, intelligence, and piety, and who filled a most important office under the Old Testament economy, viz., that of symbolizing the covenant of grace, or the incarnation of the Divine Word, under whose Government all things in heaven and earth are placed: and the word "zoa" should at once have been translated, though not literally, yet according to the sense and spirit of the passage, "cherubim." If they had been so translated, no one would have been offended with the offices and works ascribed to them; because every one knows, or ought to know, that cherubs have no real existence, but are simply visionary and symbolical beings. They were intended to shadow forth the humanity of Christ and its excellencies, having the body of a man, and the head of some animal, the most excellent of its kind. They were first made of fire, and set up at the gates of Paradise to shadow forth Christ and the covenant of grace, which he was to ratify and fulfil. Four of them combined made a Cherubim; and two Cherubims wit. a Divine glory between them made a full symbolical representation. In Isaiah and Ezekiel they are represented as alive, and as taking an active part in the administration of the affairs of that covenant of which they were the visible symbols. So in the " Apocalypse" we meet with them again, after having fulfilled their typical office, as living redeemed creatures, (because humanity was redeemed,) and actively employed in the praises of God and the Lamb. But let it be distinctly observed, that they had no life, nor intelligence, nor piety, except in visions. They were at first constituted of fire; afterwards of gold, silver, or finely polished stone. They were set up in every principal place of Divine worship, and especially in magnificent temples, among all nations in early ages, remains of which are to

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From what has been stated above, say, if much of the beauty and sublimity of the imagery of the "Apocalypse" be not altogether lost, by the unjustifiable use of the word "beasts" in the foresaid passages? Say, if the mind of the Holy Spirit be not obscured, if not wholly hidden? Say, if a new and brilliant light would not flash into the mind by the use of the word cherubs, understanding by that word, the Divinely appointed symbols of the covenant of grace, to which, life, intelligence, and piety, are ascribed in heavenly visions? Say, if that ugly, uncouth, and unnatural word "beasts" should not be expunged from our translation without delay, as injurious to the beauty and sense of the passages where it occurs, as obscuring the mind of the Holy Spirit, and as disgraceful to our literature, and our theology? I am, yours, &c.,

A. HUTCHISON, D.D., Warrenford, Author of the "Cherubim." P.S.-What has become of the "Exposition of the Seventy Weeks," on a new principle, promised to be published long ago?

THE MORAL AND PERPETUAL OBLI

GATION OF THE SABBATH.

To the Editor of the English Presbyterian Messenger. DEAR SIR,—It is high time that the advocates of Sabbath sanctification should cause their voice to be heard on this important subject, when profligacy and profanity threaten to come in as a flood, and to overwhelm the Scriptural landmarks which consecrate the day of rest as a sacred and inviolable territory. Practical infidelity is making rapid strides in the present eventful period, and it were well that it were put down as far as argument can put it down, and that thus an effort should be made to stay the moral pestilence which is abroad, and which is slaying its thousands and tens of thousands both in England and Scotland.

It has become common amongst nominal and professing Christians in many parts of the country to question altogether the Divine authority of the Sabbath, or its moral and perpetual obligation, and to regard it as a part of the antiquated and now abrogated ritual of Judaism. And yet from its original institution, which was strictly of a moral

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nature, and which had nothing typical or ceremonial in its accompaniments, one might suppose it were sufficiently evident that it was intended to be perpetuated throughout all generations. The law of keeping the

Sabbath holy was inscribed upon the heart of Adam in a state of innocence together with all the rest of the decalogue, as a part of the will of God which he was to observe inviolably if he would maintain that spiritual life and blessedness with which he was endowed in the morning of creation. This ordinance was anterior in its origin to all those figurative representations which adumbrated the atonement, and was manifestly destined to survive them. In proof of this it was proclaimed with august and awful majesty from Sinai's flaming top, and was stamped with all those circumstances of terrific grandeur which signalized the promulgation of the other commandments of the moral law. And accordingly it has come down to us as a constituent part of that immutable code of righteousness, concerning which the Saviour when he appeared in our world pronounced the solemn sentence that until heaven and earth pass away not one jot or tittle of it should be abrogated or repealed. It was twice written by the finger of God upon tables of stone, and it was lodged together with the other precepts of the moral law in the sacred depository of the ark. Had it been a merely ceremonial institution no such distinction would have been conferred upon it. It would have perished amongst the relics of Judaism, instead of being preserved and perpetuated by being placed in the very centre of the ten commandments; and upon the ushering in of the dispensation of the New Testament it would have been cancelled, or at least virtually abolished by being suffered to lapse into desuetude. But so far is this from having occurred, that, whilst there has been a change of the day from the seventh to the first day of the week ever since the resurrection of Christ, the essential moral principle of the Sabbath-which consists in keeping holy to God such a set time as he may appoint has been upheld from to age, age maintained in unviolated integrity. The day of the Sabbath under the New Testament has been altered, but the duty of the Sabbath has not been annulled. And thus, without any express or positive enactment on the subject, from the period of the earliest promulgation of Christianity down to the present hour, it has been hallowed by the affectionate veneration of a multitude whom no man can number as the day which the Lord hath made, and on which they were called to rejoice and be glad.

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There has been much useless controversy with respect to the change of the day of rest, and there are many who imagine that they are justified in neglecting altogether to sanetify the Christian Sabbath in the absence of express and explicit precept upon the subject. It is forgotten by those who are satisfied with this argument that no part of the moral law has been formally re-enacted under the New Testament. Whilst Christ gave the most solemn sanction to all its requirements, both by his obedience and his death, this eternal rule of righteousness is left in its original authority and integrity as standing in need of no additional confirmation by overt declarations. It is forgotten by the advocates or abettors of Sabbath desecration that though there be no express law laid down in reference to the Sabbath either by Christ or his apostles, the change of the day and its moral and perpetual obligation are the theme of several ancient prophecies which are now fulfilled. It

was moreover upon the first day of the week that our Lord ordinarily appeared to his disciples after his resurrection. It was upon the first day of the week that He poured out His Spirit in an extraordinary measure after His ascension on the assembled disciples at Jerusalem. We have the example and practice of the primitive Christians to authorize the observation of this day. And it is an impressive circumstance that it is emphatically designated as the Lord's day in that solemn prophetic book which concludes the canon of the New Testament.

Should all these accumulated arguments fail to convince those who are wilfully blind upon this subject, we would ask them to account for the continuous and uninterrupted observation of the Christian Sabbath by believers in successive generations ever since the days of the apostles. The law of the Sabbath has prevailed for eighteen centuries throughout all the nations of the earth in which Christianity has been professed, and the consecration of this day has constituted the distinguishing badge of Christians from age to age. How comes it that this has been the case, and that amid all the refinements of modern enlightenment, and all the effeminacies and infidelities of modern legislation, there are still in our degenerate times a goodly band of real patriots, who are called and chosen and faithful, and who contend for the Divine authority of the Sabbath as essential to the very existence of Christianity amongst us? It would appear that the law of the Sabbath, which was once written upon tables of stone, has been retranscribed by the Spirit of God upon the fleshly tablets of the hearts of genuine believers of every denomination, and that by this as well as by other evidence they prove themselves to be the epistles of Christ which may be known and read of all

men.

LADY HEWLEY'S CHARITIES.

BELOW is a list of witnesses examined by the Independents, under their information and bill (Attorney-General v. Wilson) now pending against the Presbyterians. The names of the complainants are John Clapham, George Hadfield, and Joseph Hodgson; and of defendants, Joshua Wilson, John Clapham, Joseph Hodgson, Thomas Lonsdale, Robert Barbour, James Finlay, James Ross, James Parsons, James Pigott Pritchett, James Bowden, Hugh Ralph, Charles Thomson, Thomas Fair, and James Pringle.

The first sitting of the commissioner, who is an Independent, and a solicitor practising at Chester, commenced in the month of October, and is not yet completed. The witnesses hitherto examined are :

AT LIVERPOOL.

1. George Harvey, clerk to Blower, Vizard, and Parson (the complainants' solicitors).

2. William Reid Thorburn, of Halford, near Rochdale, in the county of Lancaster, Minister.

3. Robert Angus, of 88, Upper Parliament-street, Liverpool, Banker (Manager of the Commercial Bank, Liverpool).

4. John Alsop Petty, of Manchester, solicitor.

5. William Alexander Cunningham, of Manchester, Manager of the National and Provincial Bank of England.

6. Thomas Brown, Esq., of Manchester (Curator at the Manchester Museum).

7. William Eccles, of Eccles, in the county of Lancaster, Merchant.

8. Archibald Prentice, of Manchester, Editor of the "Manchester Times."

9. Peter Ramsay, of Haslingden, in the county of Lancaster, Minister.

10. Isaac Sharp, of St. Helen's Windle, in the county of

Lancaster, Bookseller.

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16. John Kelley, of Eastcourt-street, Liverpool, Minister. 17. Thomas Blackburn, of Liverpool, Surgeon.

AT PENRITH.

19. William Brewis, of Penrith, Minister. 20. Joanna Rattary, of Penrith, widow. 21. John Akith, of Penrith, Grocer.

22. William Scott, of Penrith, Plumber and Glazier.

23. William Nicholson, of Penrith, Grocer. 24. John Nelson, of Great Salkeld, Yeoman. AT CARLISLE.

25. John Whitridge, of Stanwix, near Carlisle, Minister. 27. James Kirkup, of George-street Cottage, Carlisle, Tea28. David Louson, of Carlisle, Minister.

26. George Young, of Wigton, Minister.

dealer.

29. Moses Harvey, of Maryport, Minister.

30.

Isabella Bragg, wife of William Bragg, of Whitehaven,

Painter.

31. George Clarke, of Chapel Knowl, near Annan, in Dumfriesshire, Minister.

AT NEWCASTLE.

Lastly, in vindication of the perpetuity of 18. David Thom, of Liverpool, Minister. the Christian Sabbath, we can allege the momentous and instructive fact, that God has blessed the Christian Sabbath and its sacred and solemn services by communicating His Spirit on this day for the conversion of sinners, for the regeneration of an apostate world. He has owned and acknowledged it in the experience of innumerable multitudes as a day instituted by himself, and on which the richest largesses of Divine grace might be expected to descend in copious effusion in answer to the prayers of his adoring worshippers. The primitive Christians were accustomed to call the Sabbath "the Queen of days," because on this day especially God manifested Himself to them as waiting to be gracious. And the experience of succeeding Christians down to the present hour has been exactly similar to theirs. It is inconceivable that this should have been the case were not the first day of the week a day which the Lord had made for the revelation of his mercy and favour. And upon the strength of all these reasons we may assuredly conclude, that the moral and perpetual obligation of the Sabbath is not a cunningly-devised fable, but the ordinance of God himself, who authoritatively pronounced with an audible voice these solemn words, that were destined to extend their influence to the latest generations, "Remember the Sabbath day to keep it holy."

I am, Sir, yours faithfully, DONALD MUNRO. North Sunderland, Northumberland, January, 1847.

THE more you live on Christ, the more you will be emptied of self, and the more you will be filled with that fulness that is in him.

ham, Yeoman.

32. Henry Bowes, of Workington, Conveyancer. 33. John Robertson, of Walls End, Minister. 34. George Bell, of Gateshead, Grocer. 35. George John Hedley, of Fenwick Hall, near Stamford36. James Bennett, of Houghton-le-Spring, Gentleman. 37. J. Walker, of Hexham, Minister. 38. Samuel Wall Forster, of Winlayton, Blacksmith. 40. John Ayrton, of Winlayton, Blacksmith. 41. George Wallace, of Hun, Teacher.

39. A. Jack, of North Shields, Minister.

42. Robert Holmes, of Sunderland, Gentleman.
44. George Young, of Whitby, Minister.
AT ALNWICK.

43. John Jackson, of Lackenby, Yorkshire, Farmer.

45. Thomas Johnson, of Alnwick, Grocer. 47. John Bolam, of Foden, Farmer.

46. James Allen, of Alnwick, Draper.

48. David Donaldson, of Alnwick, Minister.
49. Elizabeth Johnson, of Alnwick, widow.
50. James Blythe, of Branton, Minister.
51. Ralph Hall, of Alnwick, Tile Maker.

52. Andrew Hutchinson, of Warrenford, Minister, D.D.
53. John Peden, of Berwick, Minister.
54. William Gibson, of Longframlington, Husbandman.
55. Robert Munro, of Widdrington, Gardener.
56. Anthony Nesbett, of Lowick, Carpenter.
57. John Douglas, of Widdrington, Shoemaker.
58. John Jobson, of Threston New Houses, Husbandman.
59. Alexander Murdoch, of Berwick, Minister.

60. Alexander Kirkwood, of Berwick, Minister. 61. George Richards, of Alnwick, Minister.

AT MANCHESTER

62. Richard Slate, of Preston, Minister.

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1. Robert Davies, of York, Town Clerk.

2. George Hubie, ditto, Clerk in the Prerogative office. 3. Sarah Tapp, of North Terriby, near Hull, Widow of the Rev. William Tapp, of South Cave.

4. John Pye Smith, D.D., of Homerton College.

5. James Bennett, D. D., Silver-street, Wood-street, London.

6. James Turner, Knutsford, Independent Minister. 7. Wm. Manning Walker, of Manchester, formerly of Preston, Independent Minister, and theretofore a Unitarian Minister.

8. Robert Surtees, of Manisforth, Durham, Author of the History of the County of Durham.

10.

9. Thomas Scales, of Leeds, Independent Minister. Ralph Wardlaw, Glasgow, D.D., Independent Minister, and one of the Divinity Tutors in the Theological Academy connected with the Congregational Union of Scotland.

11. James Ashworth, of Boothfield, in Rossendale, Lancashire, Unitarian Minister.

12. John Grundy, of Liverpool, Unitarian Minister. 13. Samuel Duckinfield, Esq., Derbyshire, one of the Secretaries to the Manchester College.

14. George Brown, of York, linendraper. 15. Wm. Hincks, Minister, Mathematical Tutor at the Manchester College.

66

THE PARKER SOCIETY.

IT is better to have a good thing under a bad name, than a bad thing under a good name. But it would have been better to object so good as that of the Parker Sohave had a good name attached to an ciety. To republish a series of the works of the early English Reformers is the design of the Society which is named after Archbishop Parker, one of the worst of the conforming prelates; a man with great zeal for the outward forms of the Church, but a cruel persecutor of the Puritans, and opposed to everything like vital and spiritual religion. The following summary of his life and character is given by Neale in his History:Archbishop Parker was born at Norwich, 1504, and educated in Bennet College, Cambridge. In the reign of Edward VI. he married, and was therefore obliged to live privately under Queen Mary. Upon Queen Elizabeth's accession he was advanced to the archbishopric of Canterbury; and how he managed in that high station may be collected from the foregoing history. He wrote a book entitled Antiquitates Britanicæ,' which shows him to have had some skill in ecclesiastical antiquity; but he was a severe Churchman; of a rough and uncourtly temper, and of high and arbitrary principles both in Church and State; a slave to the prerogative and the supremacy, and a bitter enemy to the Puritans, whom he persecuted beyond the limits of the law. His religion consisted in a servile obedience to the Queen's injunctions, and in regulating the public service of the Church; but he had too little regard for public virtue, his entertainments and feastings being chiefly on the Lord's-day."

ENGLAND'S TRUE GLORY.-"This glory of a free possession of the Gospel; this is what we may glory in!"-Cromwell's Speeches. Beautiful, thou noble soul! and very strange to see such things in the Journals of the English House of Commons. O heavens, into what oblivion of the Highest have stupid, canting, cotton-spinning, partridgeshooting mortals fallen since that January,

63. John Cockin, of Holmefrith, near Huddersfield, 1668-Carlyle's Cromwell, vol. ii., p. 615.

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