foretold under the imagery of signs in the heavenly bodies, must have commenced ere that generation had passed away. This, therefore, will leave us in no better plight than it found us because it matters little, so far as the difficulty is concerned, whether all the predicted things were to be absolutely accomplished or only to commence in the lapse of that generation.

I reply, that the expression all these things must be taken collectively; as must ever be the case, when a summary mode of expressing a series of successive events is adopted. Thus, if an English historian should say, Richard the Third reigned until the times of the five princes of the house of Tudor arrived, any body would perceive, that he meant not to intimate, that that prince reigned until the commencement of the reign of each individual Tudor, but only to the commencement of the first of their reigns; any body would perceive, that he spoke of the five reigns collectively. Or, if St. John had written, until the seven plagues of the seven angels shall be, it would immediately be concluded, that he spoke of the commencement of the first plague only, intimating at the same time continuance of action until all the seven plagues had been accomplished. It is in this plain and obvious sense of collectiveness, that I would understand our Lord's phrase.

But the meaning of Scripture is perhaps the best ascertained by comparing it with itself. Now it is worthy of observation, that a parallel mode of speaking is used at the beginning of the Apocalypse, and the very same word youa employed to express commencement with subsequent continuance of action. Αποκαλυψις Ιησε Χρισία, ήν έδωκεν αὐτῷ ὁ θεός, δείξαι τοις δέλοις αυτ8 de yerbas y Taxes. The revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass. Now these things, as appears from the tenor of the book, reach to CHRIST, OBSERV. No. 112.

the very end of the world. Hence, in the first place, they could not be accomplished shortly; therefore Yeveral must be understood in the sense of occurring or beginning: and, in the second place, all the matters foretold in the Revelation could not commence shortly; therefore the things must clearly be spoken of collectively, and the commencement intended must be the commencement of the series. It is precisely in this same manner, and no other, that I conceive our Lord's expression, έως αν παντα ταυτα yra, is to be understood: just as the series of the apocalyptic prophecies was to commence shortly, so the series of all those things foretold by Christ was to commence ere that generation had passed away.

Commentators are unanimous in giving this obvious sense to the first verse of the Apocalypse; at least those, whose plan of exposition leads them to notice it. Thus Dr. More: "Things which must shortly come to pass; that is, things to come to pass, some shortly, and other some in suecession of time, as all interpreters agree*" Thus Bishop Newton : "The book opens with the title or inscription of the book itself; the scope and design of it to foretel things which should shortly begin to be fulfilled, and succeed in their due season and order till all were accomplished +." Thus Mr. Lowman in his Paraphrase: "This book contains......an account of many things, that should shortly begin to be accomplished." And thus Dean Woodhouse: "Which must come to pass in a short time. The same expression is seen to recur at the close of the book; and we may collect from it, that the events foretold in this prophecy begin to be fulfilled even from the time of its delivery, and are to follow in a rapid succession until the final consummation §." Mr. Mede is not led to notice this

* Works, p. 721.
+ Bishop Newton, in loc.
Lowman, in loc.
§ Woodhouse, in loe.
2 F

particular verse; but how he understood it, may be clearly seen by his comment on the 3d verse: " Tempus enim prope est, i. e. Jam adest tempus, quo verba prophetiæ hujus impleri cœperint, et indies magis magisque implebuntur * ̧”

If then such be the sense of Yeverba in the beginning of the Apocalypse, I can see no reason why the same sense should not be escribed to γενηται in our Lord's prophecy. This gloss will, as it appears to me, remove the only objection that can be made to the consistent and uniform explanation of the whole prophecy exhibited by Mede and Horsley: and we thus obtain a remarkable prediction, not stopping short with the sack of Jerusalem and an imagined mere figurative coming of Christ, but reaching in regular chronological succession from the apostolic age to the final consummation of all things.

After having been so long in opposition to your very able correspondent Talib, it gives me much pleasure to say, that the interpretation here offered is our joint production. The subject has for some time been discussed between us in the way of private letters. Our lucubrations are now made public: and we are ready to hear any objections that may be made to them.

G. S. FABER.

QUOTATIONS FROM THE OLD TESTA

20, 21. This is nearly from the Septuagint (Is. lxv. 1, 2.) The two first clauses are indeed transposed; and eyevoung (Rom.), is εγενόμην put for eyev (Sept.)-The Septuagint is a literal translation of the Hebrew; except, that nidrashti, "I was sought," is rendered Εμφανης εγενόμην, "I was made

manifest:" and as soreer is rendered

λεγοντα.

xi. 3.

This agrees in mean ing both with the Septuagint and but it is not either a quotation from the Hebrew (1 Kings, xix. 14); the former, nor an exact translation of the latter. Dr. Randolph sup poses, that it was taken from some other translation; as he does in other instances: but was any other translation of the Old Testament extant at that time? Rather the sacred writer gave the meaning "in words which the holy Spirit taught him." (1. Cor. ii. 13.)

(To be continued.)

FAMILY SERMONS. No. XXVIII. Philippians iii. 12.-Not as though I had already attained, either were already perfect.

(Third Sermon on this Text.)

I HAVE Considered, in my two former sermons, the character of the apostle Paul as a believer in Jesus Christ. I have shewn the argument which his example affords us for growth in grace. And I have confirmed this argument by several considerations drawn from the Holy Scriptures.

I am now to give some directions which may assist the Christian in his heavenly race.

I. The first direction I give is, Be established in the great truths of Christianity. The fall and total corruption of man; the Godhead of the Father, Son, and Spirit, and their work in the plan of redemption; the incarnation, atonement, and righteousness of Christ; salvation by grace; justification by faith alone, without the deeds of the law; sanctification by the grace of the Holy Ghost; the necessity of regeneration; love to God, producing universal obedience; are the peculiar truths of the Gospel. And though these truths, it must be admitted, enter into the creed of many who do not feel their influence in the heart, yet a clear understanding of them is essential to the Christian's progress in holiness.

Further, Jesus Christ our Saviour must be kept constantly in view.-St. Paul directs us to "run the race set before us, looking unto Jesus." And St. Peter bids us to "grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ." He is "the vine, we are the branches." He is the head, we the members. If we would grow in grace, it must be by Christ living in us." For "without Him we can do nothing." We must learn, also, our entire de

"the Lord and Giver of life." In the use of all the directions which may be given, our whole trust must be on his gracious operation. The means of grace are highly important, but all their efficacy depends on the power of the "Holy Ghost."

II. Be not content with a bare knowledge of these and such-like truths, but labour to attain an experimental acquaintance with them. Aim at holy affections. It is not a cold assent of the understanding, which urges on the racer in his course, but a warm and vigorous and most eager exertion of all the affections of the soul. If we would grow in grace, religion must be every thing to us. We must pursue it with all our might. This is a point of much difficulty, and therefore it is much neglected. Men satisfy themselves with a lifeless state of mind, because enthusiasts have abused the passions in religion. It is true, that if the passions are not governed by the rules of God's word, they may prove in the highest degree pernicious. Their due government, therefore, is of the very first importance, for they are absolutely necessary to the Christian's growth in grace. It is obvious, that we cannot have too much love, joy, hope, zeal, ardour in religion. "Love is the fulfilling of the law." "I will run the way of thy commandments," said the Psalmist, "when thou shalt enlarge my heart." Ps. cxix. 32.

III. Ascertain clearly what growth in grace really is.--Numbers are hindered in their race, because they mistake the object of their pursuit. If our minds are established in the truths of Christianity, and our affec tions fixed on them with delight, let us understand to what these truths and these affections are meant to lead.

A real growth in grace does not consist in the strictest performance of the external duties of religion; nor in the most distinct knowledge of doctrine, nor in the most vehe ment zeal, nor in the loudest pro

fessions, nor in the highest reputation for piety, nor in the greatest activity in public plans of usefulness. It takes in what is good in all these, but it goes vastly farther. It consists in a growing conformity of the whole man to the will of God. It is having less of the corrupt nature and more of the renewed nature day by day. It consists in our becoming more like what Adam was before the fall, and more like what every saint is in the kingdom of glory. It has no boundary in this life. There is no given line in his course, which when the Christian has passed, he may then sit down in ease and security: his is a constant progress, until he "attain the resurrection of the dead." There is no point on this side heavens where we are to stop. Accordingly, the prosperity of the Christian is not to be judged of by sudden and hasty steps, but by a constant and habitual going forward in religion. The depth, the sincerity, the spirituality, the consistency of the whole character, are its only certain evidences.

IV. These general cautions being given, the next direction is, Be diligent in the use of the means of grace; and first of regular and rigid Self-examination. For want of this, many, very many, deceive their own hearts. We must examine ourselves, in all the parts of faith and duty, or we shall never rightly know our spiritual state. Further, Prayer has been justly styled the breath of the soul. The moment we become careless or formal in prayer, we begin to relax in our race. There is no one thing which so much weakens the force of sin and so much strengthens the power of divine grace, as communion with God. To prayer we must add Religious fasting, as our circumstances may require, what the flesh may be subdued to the spirit. The study of the Holy Bible is also a great and important mean of grace. Sanctify them," said our Saviour, "through thy truth." The "word of God's grace is able to build us up;"

"

yea, " to make the man of God perfect, thoroughly furnished unto all good works." To these, Public prayer, and the preaching of God's word, must be joined. Wherever God “records his name, he will meet his. people and bless them." They

wait for his loving-kindness in the midst of his temple." "One day in his courts is," in their esteem, "better than a thousand." The sacrament of the Lord's Supper is also of essential moment. There we renew our vows; there grace is conveyed to the soul; there the blessings of redemption are visibly set forth; there the pledges of divine love are given; there the Gospel covenant is signed and sealed; there union with Christ is increased, the Spirit of God bestowed, and strength communicated for running the heavenly course. Lastly, the Communion of saints, by spiritual converse, advice, reproof, and comfort, must be cultivated. By this the hearts of Christians, like those of the disciples go ing to Emmaus, "burn within them" on their journey; and they 66 provoke one another to love and to good works."

But it is not enough to attend to these means of grace; we must be diligent in the use of them. No real Christians absolutely neglect them, but too many are slothful and formal in duty, and thus advance very slowly in their course. We must "pray without ceasing." We must "meditate in God's word day and night." The "one desire" of our souls must be " to dwell in the house of the Lord," if we wish to prosper in religion. Especially, we must be punctual, and serious, and watchful in every stage of our devotional offices. Those who thus wait on the Lord, "shall renew their strength;"

they shall run and not be weary; they shall walk and not faint."

V. Attend to those parts of religion which best suit your peculiar circum

stances.

The Scriptures command minis. ters" rightly to divide the word of truth." In some sense, indeed, every