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cify him, and rid the world of so noted an impostor and blasphemer, who made himself equal with God; they did well to persecute his apostles, who represented him as the object of worship

If Cbrist be not God, the whole of the ministry of our redemption is erroneous or trifling. Where is the divine love in sending á nominal God to redeem us can his death avail us, who are not nominal, but real transgressors against infinite majesty ? If Christ be not the Supreme God, how obscure, false, absurd, and impious, must the language of the Holy Ghost be, in the oracles relative to him! If Christ be not God, what is the whole Christian religion but a mere farce, in wbich a person appears in the character of God who is not really so? What are the miracles, predictions, and mysteries of it, but a system of magic, invented or effected by Satan, to promote the blasphemous adoration of a creature? What an absord thing is it for the opposers of our doctrine to say, we will worship Christ, although they do not believe that he is God: this is altogether unscriptural and idolatrous. On the other hand, what an absurd thing is it (if their doctrine be true,) for the Scriptures to command that at the name of Jesus every knee should bow, which would be creature-worship; and, in other places, to say that it is God we are to worship, and him only are we to serve ; here would be encouraging creature worship on the one hand, and discouraging it on the other. But farther, I would ask our opponents if Christ is not God, what is be? - he must be a creature, a created being, either an angel or a man. Now, I would ask, if this be so, what madness was it in God to cause his own son to suffer such things to redeem mankind? Could he not have chosen some other man, and have put the spirit of meekness within him, which was in Christ Jesus, and bave redeemed the world by him ? But it was impossible for any other than a divine person to be a Mediator, Redeemer, Surety Priest, Prophet, or King ; therefore he could be none other only truly God and truly man.'

But, sir, it appears to me that the odd contrast which is between the doctrine and the practice of our opponents, is an evidence against them; they tell us that they do not believe that Christ is God, and yet they worship him. Now here is an inconsistency-here is creature worship, according to their doctrine-why do they not lift up their

hands with Mahomet, against such worship? But, not to detain you, I say that after looking at the subject in this brief manner, and after examining the following portions of scripture :-Isa. vii. 14; Matt. i. 23 ; Isa. ix. 6, 7; Jeremiab xxiii. 5, 6; Luke i. 17; John i. ); John xx. 28; together with many others, I conclude that our opponents must either say that their doctrine is false, or that the Scriptures are erroneous.

The divine Sonship and eternal generation of Christ appear to me to be no less clearly marked in Scripture than his Godhead. What a number of texts represent him as God's proper and only begotten Son, prior to all donation of him, Rom. vii. 3 and 32; John i. 14, and iii. 16. How often things proper to God are ascribed to bim when marked with the character of Son. Compare Luke i. 32, 35, with 16, 17, 46, 47 ; John iii. 31, 35, 36, and i. 18, and vi. 46, and ix. 35, 38. How often is his character of Son plainly distinguished from his official character of Christ. How often, by his silence, he plainly granted to his enemies that his claim to be the Son of God imported his asserting himself to be equal with God, John v. 17, 18, 19, and ix. 31-39, and xix. 7. To pretend that he is called the proper, the only begotten Son of God, because God sent him as our MEDIATOR, or because of his miraculous conception by the Virgin, is not only groundless, but absurd; for if the personal properties of the Father, Son, and Holy Ghost be given up, there must either be three distinct Gods, or but one person, manifested in three different characters.

These, sir, are my thoughts on the name Christ Jesus, which I briefly communicate to you, expecting, that if you will consider them worthy, you will grant them a place in your periodical. I am, sir, yours,

B. January 8th, 1835.



ROBERTSON & Co., Dublin. P. p. 181. 1835.

This is the history of a person of po ordinary qualifications and adventures, written by himself. He commenced the profession of a sailor so early as his tenth year, and passed through a series of events strikingly illustrative of the depravity of the sinner, the hardening nature of transgression, and the sovereignty, the mercy, the power, and the providence of God. For a time be lived as a pirate, but by the grace of God he became a partaker of salvation. He attached himself, for a season, to an Atheistical club in India, yet it was the will of God that he should become a Christian. He fought in thirteen battles, and bears the marks of thirteen wounds, yet he is spared to sing with David—“ bless the Lord, O my soul, who hath redeemed thy life from destruction.” The narrative is a plain, straight-forward declaration of facts, with no embellishment, but having upon it the impression of truth and nature. It will be found very useful in arresting the attention, and, in a very plain, but captirating history, bringing the doctrines of grace to hear upon the heart and life. May many read it who shall be like the author_brands plucked from the burning by the saving grace of God. The following is not a specimen of the ordinary style of the volume, which is particularly plain and simple, but it is an interesting example of the manner in which a sailor can speak to sailors upon the subject of their salvation.

“ You all know the propriety of keeping a clear hawse, when moored even in a safe harbour; and if in an open roadsted, the positive necessity of keeping clear of your anchor. Still more necessary is it that you should be equally careful to keep a clear conscience. For you know not the mo. ment that the great Admiral of your salvation may make the signal for your soul to weigh its anchor, and to crowd every sail, to run into a port which you can never more leave. Tbere are but two of this description -one called hell, and the other heaven. Christ is the only pilot to the latter, and the devil to the former. The passage to the port of hell is a wide and open one, and millions flock into it. The compass of such is their own sinful nature, by yielding themselves up completely to the gratification of their own sinful inclinations. Into this easy channel millions enter, with a smooth sea and favouring breeze; and, when too late to alter their course, they find they must come to an anchor in the burning lake of inextinguishable fire.

“The passage to the port of heaven is a narrow strait, and requires good steerage and close attention. You have a head sea, and a strong head wind to beat up against. Rocks, and shoals, and a lee shore, attend you until you reach the port. The lead must be constantly going, and a good look-out a-head kept. False land-marks and beacons line the whole coast, on both sides; and bad pilots constantly on the alert, offertheir services to carry your ship into port. If heaven be the port you desire to reach, there is but one chart, one compass, one lead, and one pilot, that can furnish you with the track, or enable you to follow it; and the book of instructions is the Bible. There the rocks and sands are clearly laid down, and all the depths and shallows faithfully distinguished. Cloudy, and boisterous as the passage may be, when you have gained the entrance of the eternal harbour, you will come to an anchor in water never ruffled by an unfriendly breeze, where you will ride in safety through all eternity,-joining with angels and archangels in singing the praises of Aim who conducted you in safety through every peril, and landed you on that blissful shore."


Watch & Innes, Edinburgh. P. p. 48. 1835. THERE is no Christian who has not seen reason to complain of himself in the exercise of prayer. All are subject to alienation of mind and to vain, wandering thoughts. And in proportion to the measure in which the character is under the influence of the gospel, so will this infirmity be hated and mortified. To assist the Christian in watching against it and overcoming it, is a leading design of the tract before us. It is allowed that the Spirit of God only can deliver from it; but there are means to be used by us, in dependance on his blessing. The special means recommended by the author is that while the different parts of prayer are engaged in, we should seek to keep the mind awake to a just sense of the exercise, by mentally paraphrasing whatever may be said by ourselves or others; in other words, that we should endeavour to enter more fully into the meaning, and feel more powerfully the force of what is uttered by indulging a' silent and instantaneous meditation upon the truth that is uttered, with its application to ourselves, and the obligations it lays upon us. This principle will be best'understood by the following example,only remarking, that the words in Italics are the mental paraphrases spoken of. And it must at once be obvious, considering the nature of the human mind, and specially the particular character of religious exercises, that such a principle faithfully acted upon would render our prayers much more reasonable and spiritual, and fervent and profitable.

“We are sinners (oh, how awfully and deeply such !) but not insensible of our state (of peril and of ruin.) Our iniquities are numberless (more than the hairs of my head) ; but with a broken heart and con. trite spirit (do thou augment, O Sariour, that contrition !) we pray to be delivered from them (through thy heavenly grace), and led in the way everlasting (to perfect holiness and bliss.] Our case is desperate in itself (through great and multiplied guilt), but there is hope in Israel concerning this. ( Thou hast invited and enjoined us to hope.) The combined help of men and angels could not reach our misery. (Who can forgive sins sade God only)? But Thou art adequate to our relief

. (Lord, help me!) Thou art rich in mercy. (Grant that mercy abundantly !) The blood of Jesus Christ thy Son cleanseth from all sin. (Oh, let it give peace and purity!) The agency of thy Holy Spirit can subdue the most powerful corruptions. Oh, yive that Holy Spirit ! Thou hast promised them that ask.) Heal us, and we shall be healed," &c. &c.


How little must the prosence of God be felt in that place where the high functions of the pulpit are degraded into a stipulated exchange of entertainment on the one side, and of admiration on the other; and surely, it were a sight to make angels veep, when a weak and vapouring mortal

, surrounded by his fellow-sinners, and hastening to the grave and the judgment along with them, finds it a dearer object to his bosom, to regale his hearers by the exhibition of himself, than to do in plain earnest the work of bis Master, and urge on the business of repentance and of faith by the impressive simplicities of the Gospel.-Dr. Chalmers.

ORDINATION.-On Wednesday, the 24th of December, the united Presbyteries of Cavan and Monaghan ordained the Rev. J. Part to the pastoral charge of the congregation of Ballytrain. The services of the day were conducted by the Rev. W. Gibson, the Rev. J. King, and the Rev, P. White.



No. LXV.






That knowledge of every kind is on the advance in our day, is a fact which cannot be denied. Instruction, with a silent, but a steady step, is prosecuting her course of light into the dreary regions of intellectual and moral darkness, making “the wilderness to rejoice, and the desert to blossom as the rose. A spirit of inquiry has been raised upon the earth, that nothing but the possession of knowledge will ever lay; a flame has been kindled that floods shall not quench, and many waters shall never drown, until the righteousness of Zion go forth as brightness, and the salvation thereof as a lamp that burneth. In such prospects the heart of the Christian rejoices, and hails with delight the efforts which are making to spread truth on the world; and whilst I rejoice most heartily, in the blessings which attend these efforts, and confidently expect that they shall not be in vain, still the question presses itself upon my mind, are we really correct in holding up the day in which we live, as a day so remarkable for sound Christian knowledge; or is it not rather a fact that we are far behind our forefathers in deep and well-conuected views into the

mysteries of revelation ?” One thing, Sir, is certain—the Christian authorship of our day will suffer sadly by comparison with the writings of our forefathers. I lift an Owen, or a Leighton, or a Booth, and before I have perused half-a-dozen pages, their manly attitudes in the defence of the truth, the ease and the

power with which they wield" the sword of the spirit,” and the pathos and the force with which they turn its edge upon the conscience and the heart, make me rise from their perusal instructed and benefitted, exclaiming, “in those days there were giants in the earth; surely the people who had

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