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matter of surprise that attempts have been made to pervert its meaning, and thus to destroy at least this proof of Christ's divinity. Some, accordingly, have made the person to whom God speaks in the first verse of the psalm, to be Hezekiah, some Abraham, some David, and some the people of Israel; but so divided are they in their opinions, and so rash in their attempts to wrest the psalm from its proper meaning ("speaking inconsistent things," says St. Chrysostom, "like drunken men, or rather," as he adds, "like men in the dark, running against one another") that from thence alone we may, with bishop Patrick, be satisfied that they are in the wrong, and have their eyes blinded. Those, moreover, to whom Jesus spake, even the Pharisees, the most accurate and skilful of all the Jews, attempted no such evasion, but by their silence gave consent to what was the prevailing opinion at the time, and what the ancient Jewish church and the ancient commentators, with very few exceptions, have declared-that the adon of David and the Messiah, "the root and offspring of David, and the bright and morning star," are one and the same. That this psalm therefore, from which St. Paul in his epistle to the Hebrews has drawn his decisive proof that the Messiah is far exalted above all the angelic host, alludes to no other than Christ, we can have no doubt; or that its author was the son of Jesse. For, had a different application prevailed, or even been entertained respecting its author; had the Pharisees conceived the prophecy to refer not to Christ, but to Abraham or to David, or to any other individual, how eagerly would they have availed themselves of its shelter, to evade the convincing force of our Saviour's reasoning, and have at once replied that this belonged not to the son of David! Or, could they have used the refuge of some modern commentators, that of making David its primary object, how easily might they have denied its secondary meaning (Bloomfield)!

We have seen that, in the general opinion of the ancient Jews, whose testimony in such matters is particularly valuable, "because that unto them were committed the oracles of God," David's prophecy referred exclusively to the Messiah; and this interpretation is still further established by multiplied quotations from the psalm throughout the New Testament, with the most express ap

plication of them to the kingdom of Christ. And yet the modern Socinian in his anxiety to reduce the Messiah to the level of the human race, refuses to hear these simple declarations of God's word, and opposes to them his own arrogant decisions; and, so far is he from considering our blessed Lord as a proper object of religious address, that he can look upon him only as "the most excellent of human characters, the most eminent of all the prophets of God." Thus, according to Mr. Belsham, the redoubtable champion of what is called unitarianism, our Saviour was "a man in all respects like to his brethren ;" and, though he could not deny that he "is indeed now alive, and employed in offices the most honourable and

benevolent," he nevertheless maintains that "there can be no proper foundation for religious addresses to him, nor of gratitude for favours now received, nor yet for confidence in his future interposition in our behalf:" he reveres his me

mory, but yet considers him no more than man. All such like persons we may unhesitatingly, and with every feeling of charity, address in the words of Jesus: Ye do err, not knowing the scriptures, nor the power of God." They refuse to hear the word of God: they oppose to it their own fallible decisions: they seek to exalt themselves above their Maker; and (such must be the doom of the proud deceiver) they shall perish in the vanity of their own imaginations (See abp. Magee's Strictures on Belsham's Account of the Unitarian Scheme").

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"Salvation! O, the joyful sound!
What pleasure to our ears!
A sov'reign balm for ev'ry wound,
A cordial for our fears.
"Glory, honour, praise, and power,
Be unto the Lamb for ever!
Jesus Christ is our Redeemer!
Hallelujah! praise ye the Lord!"

THE CHRISTIAN'S INTEREST IN HIS

BRETHREN:

A Sermon,

BY THE REV. RICHARD HARVEY, M.A., Rector of St. Mary, Hornsey, Middlesex.

JOHN i. 42.

"He brought him to Jesus."

THE religion of the bible is very significantly opposed to the natural disposition of man. It change the habits of its professors in this was intended to convert the heart, and to world, as it has been provided to raise their hopes and elevate their prospects in the next. Instead of self-indulgence, it recommends selfdenial: instead of indifference to the wellbeing of others, it infuses an interest in all our fellow-creatures.

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posed to look beyond his own immediate adMan is naturally a selfish being, and indisvantage. He may be led to pity those who are in trouble: he may be induced to relieve those who are in distress: he may be inclined to " weep with them that weep.' But he is not apt to take pleasure in the prosperity of others, as if it were his own: he is not neces sarily pleased at the good fortune of his brethren: he is not of himself disposed to ❝ rejoice with them that do rejoice."

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Christianity, however, essentially changes the character: it imparts a principle of general good-will: it excites in the breasts of its professors an interest in the common salvation. The gospel is intrinsically expansive. Like its divine Author, it is "no respecter of persons." It considers all nations and all ranks alike. In a matter of life or death it

knows no partiality: it is without any exclusive spirit. The very persons who understand and regard it are only made more eager to impart it. It is precious, like "treasure hid in a field;" invaluable, so that a man would part with all else to secure it. But, the more highly the possessor prizes it, the more he studies to extend and proclaim it. The field is not bought that the treasure may continue hidden, but that it may be used and shared; and he who has found true peace, instead of seeking to keep others from partaking of it, is only made the more desirous to dispense it.

Such would seem to have been the spirit which actuated him who was the first called by our Lord to be an apostle, and to whom, as the early and ready follower of Christ, our attention may be very usefully directed. The evangelist is recording, with considerable care, the circumstances which preceded the acceptance of the truth by Andrew. He informs us that the Baptist, who had been sent to prepare the way for the due reception of the gospel, was pointing out the Saviour of the world. He, who came to usher in the Redeemer of mankind, was honoured as the instrument of bringing the first apostle to

confess him.

was:

Andrew was already one of John's disciples; he knew, therefore, the way of the Lord, although imperfectly; and he and another were in company with the Baptist when Jesus chanced to pass by. There had never been any jealousy of Christ on the part of his illustrious forerunner: instead of that, he had always declared his own infinite inferiority. He had ever spoken of the great Personage who was expected as one, the latchet of whose shoes he was not worthy to stoop down and unloose;" and very shortly before the close of his ministry his language "He must increase; but I must decrease." On the present occasion he directed the attention of his two disciples to the Deliverer who was then expected, and for the reception of whom he had come to prepare them: "Looking upon Jesus as he walked, he saith, Behold the Lamb of God!" Behold him, "of whom Moses in the law and the prophets did write;" him "who should come," and whom "God hath sent to bless you; "a Saviour, which is Christ the Lord." A testimony so disinterested and decisive could hardly fail to be successful; and accordingly we are informed that "the two disciples heard him speak, and they followed Jesus."

In ordinary circumstances, no particular notice might have been taken; but the acknowledgment of him who was the first called

of the apostles deserved to be specially remarked. Our Lord, therefore, questioned them distinctly as to the object of their suit: "Jesus turned, and saw them following, and saith unto them, What seek ye?" It would seem that their desire was to learn of him, to receive his instructions, and to become his disciples; for they addressed him as "Master," and intimated a wish to accompany him: "They said unto him, Rabbi, where dwellest thou? He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day." The evangelist has not recorded the particulars of the conversation which ensued; but so satisfied was Andrew of the truth of John's declaration, that he lost no time in assuring Peter of the divine character of the Redeemer: "He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. And he brought him to Jesus."

This is the short and simple account which St. John has given of the way in which the heart of Andrew was gradually opened by the grace of God, and prepared for the reception of the gospel. He heard the testimony of the Baptist, whom he followed, to the purity of Christ's character and the purpose of his coming: "Behold the Lamb of God!" The saying was carefully observed by him, and sank deep into the mind of himself and another: "the two disciples heard him speak, and they followed Jesus." Thus, by the most simple means, was the humble fisherman of Galilee converted into a "fisher of men," and brought to acknowledge him who was the Saviour of the world. On a later occasion the woman of Samaria was led to receive him, from the knowledge which he displayed of the heart; but here his earliest follower confessed him from the intimation of his great precursor: "We have found the Messias, which is, being interpreted, the Christ."

His

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With the particulars of Andrew's call, which are more fully related by St. Matthew, we are not at present mainly concerned. readiness to follow Christ when he was bidden, and his willing renunciation of his worldly calling, that he might choose the "good part,' cannot be too much commended. Our attention at this time is rather directed to one feature in the conduct of the apostle—his interest in the welfare of his brother: "He brought him to Jesus." This must ever be a topic deserving our most serious consideration; but especially must it commend itself to our notice when our thoughts are more particularly directed to the first coming of our Lord*,

* The season of Advent.

and we are invited to inquire seriously into the nature of our preparation for the second. Various ways might be adverted to in which men are able and accustomed to show the interest which they take in the good of others. They may be willing to assist them when they are in need, to rescue them when they are in danger, to comfort them when they are in trouble; and so they may prove their regard by being prompt in supplying help, as every one may seem to require it. They bear one another's burdens, and thus fulfil a very essential part of the law of Christ. The prisoner is gone to, the sick is visited, the hungry is fed, the naked is clothed; and in such ways to a certain extent the royal law is fulfilled, "Thou shalt love thy neighbour as thyself."

But the advantages which are so communicated are of a transitory and temporary character. The dungeon cannot retain its occupant long the sickness unto death cannot be very distant: the meat that perisheth, and the garments that wax old, will soon cease to be required. "Riches make to themselves wings, and fly away;" and nothing which relates only to this life will stand men in stead at the last. There is a great enemy to be conquered, a great prison to be escaped, a great end to be attained; and there is but one great and effectual door through which we can enter for the achievement. A real sense of religion, a knowledge of God as a reconciled Father in Jesus Christ, a full acquaintance with him who has overcome the last enemy, and set the prisoners free-this can alone keep men from falling, and enable them, amid all the trials of earth, to look with confidence, and without wavering, to heaven. What Andrew did for Peter, men who are in earnest will do for each other, and it must be done for all whom we desire effectually to serve: "He brought him to Jesus."

There are many things on which, in later years, those who have taken counsel together in youth may be able to reflect with pleasure. The remembrance of prosperous hours which they have passed with one another, or even of pleasing fancies which they may have indulged together, may not be without its comfort. To think that we administered to our brother's wants, that we were allowed to share his joys or partake his sorrows, that we once mutually helped and instructed each other, may often be remembered with gratitude when we are parted in riper age. At no time can we have cause to regret companionship in any thing but vice. We must ever be thankful in the reflection, that we have brought up a fellow-creature from the depths

of trouble, or rescued him from the miseries of want. But there are higher and better things which the Christian will desire to effect for him whom he would serve. He will not be satisfied with exhibiting an interest in his well-being on earth: he will study to show that he is anxious that he may be prepared for heaven. He will not be content with helping him in regard to those things which perish with the using: he will seek to stir him up to lay up his treasure in those heavenly possessions which shall endure for ever:

"Our craving spirits feel

We shall live on, though fancy die, And seek a surer pledge, a seal

Of love, to last eternally."

"He brought him to Jesus." Here, after all, is the great test of the advantage which men find in religion, and the real worth at which they prize it. It is not with Cbristianity as it is with worldly treasures, that one man has much at the expense of his neighbour who has little, or that the love of what he possesses makes him often anxious to retain it. There are no bounds to the treasures of heaven: like the mercy which bestows them, they are infinite; and he who values and has received them is eager to see every one supplied. He, who does not gain them, has nothing, whatever may be his earthly acquirements: he has nothing to give peace to a troubled soul, or comfort in a dying hour. To Christ, therefore, we must each of us be brought; to him we must all come; and through him we must acquaint ourselves with God. "There is none other name under heaven given among men whereby we must be saved.' He speaks to every one now, as he did to the apostles of old, "Follow me!" He bids us cast away the works of darkness, and come after him: he beckons us away from the world in which we live, to prepare for the world of spirits. At this moment he reminds us of his first coming, in lowliness, to save: he calls on us to prepare for his second coming, in glory, to judge. He holds up Andrew to us as an example of readinesss to obey his word, and of promptitude to impart it. He bids us consider and amend our ways: he urges us to study the interests of our brethren. We are instructed to take Christ for our master: we are invited to acquaint others with our Lord:

"First seek thy Saviour out, and dwell

Beneath the shadow of his roof,
Till thou have scann'd his features well,

And known him for the Christ by proof.
"Then, potent with the spell of heaven,
Go, and thine erring brother gain;
Entice him home to be forgiven,
Till he too see his Saviour plain."

This was the habit of him who was first called to be an apostle of our Lord; and this, we may rest assured, will be the practice of those who have been made sensible of their sins, and have come to the Saviour for pardon. No men can really value the great salvation provided, no men can be fully con scious of the great interest at stake, if they are not anxious for the good of others, if they omit any occasion of promoting it. Neither the importance of the first advent, nor the solemnity of the second, can be duly estimated by those who do not think of them in regard to their brethren. The deliverance which has been effected for them, and the destruction which has been averted, cannot be viewed aright by any who are indifferent with respect to those who may be affected.

What, then, let every one inquire, has been the effect of religion upon himself? what has been its influence on his heart; what its bearing on his practice? Has it weaned him from the world and from sin? Has it enabled him to overcome temptation, and to direct his attention to heavenly things? Has it brought him, like Andrew, to acknowledge and to follow Christ, and so convinced him of the worth of religion, that he studies to impress all men with its value?

We must, indeed, fear that this point in Andrew's history is too little regarded among ourselves. We would hope, we are indeed persuaded, that many are fully awakened to a due sense of their high and holy calling. We trust that most see the vanity of this life, and the value of the life to come, in their true and scriptural light. We are assured that many have turned to God in earnest, and are putting their trust in Christ, and are seeking to be daily renewed by the Holy Spirit. But, still, the cry of a large proportion is, "Am I my brother's keeper?" "I am thankful for the mercy that I have experienced, but I am not responsible for its acceptance by others." Alas! there must be something sadly deficient in our religion, if we can so regard its obligations. We are all accountable for the good which it might be in our power to effect to any one: we are responsible for the counsel we might have given, the example we might have set, the prayers we might have offered.

We are

answerable for the influence which we might exert, in public or private, to restrain from evil or to withdraw from temptation. The first thought of the new convert, the last act of the aged saint, in regard to every brother, will be to bring him to Jesus, to give him an interest in the first advent, to induce him to get ready for the second.

How different would be the aspect of the

world if this principle were acted on throughout! if every sincere and right-minded Christian would call to mind his obligations to improve and benefit his fellow, and, conscious that he had freely received, would give as freely to his neighbour! How great would be the improvement in our own circle, if our first object with regard to our fellow-creatures was to bring them to that Saviour, whom through mercy, we have been led to receive; if each parent looked to this first for his child; if each master regarded this most for his servant! We may provide outward means for the instruction of the young, and the edification of the more advanced. But means are nothing if the end is not attained; and, while we supply ordinances for leading men to Christ, we ought at least to discountenance what will draw them away from him.

Let every Christian urge his brother, and each master call on his dependents, and all who know the Lord bestir themselves, to make others acquainted with him. Let each disciple of Christ remember that he is a "city set on a hill," the salt to season and purify the mass. We should then employ ourselves to do real good to those among whom our lot is cast. We should study to bring them to our common Saviour; to lead them to hallow his day, repair to his house, become his people. We should speak a word in season, and speak it in love; but out of the abundance of our hearts we should be constrained to speak. We should have our conversation in heaven, albeit we are dwellers upon earth: we should bear in mind that we are citizens of that blessed abode where neither rust nor moth doth corrupt, and where alone true joy is to be found. Having been graciously led to him who is "full of grace and truth," we should be careful to live to him ourselves. The prayer which we offer for others, the example which we set them, the advice which we give them, would be all directed to the promotion of their best interests, and the furtherance of God's eternal glory, to bring them to Jesus.

Jubenile Reading.

THE GOD OF LOVE AND HOPE*.

say

In the first epistle of St. John (iii. 8), the apostle tells us that "God is love." And I dare that the little boy or girl who has been a regular Sunday-scholar has very often heard this both, at school and at church; but did my dear young friends ever consider that, if God is love to us, we ought to be love to one another? that, if the great God, who fills heaven with his glory and earth From the 'Church of England Sunday Scholar's Magazine."

with his grace, has been so gentle, so tender, so full of loving-kindness and mercy to us, we ought also to be full of every kind disposition and gentleness of spirit to each other? O yes, if we love God for his love to us, we must be "followers of God as dear children," and be "kindly affectioned one to another, with brotherly love, in honour preferring one another." But St. Paul, another apostle of Jesus Christ, speaks of God of hope." And so he is, a God of love and a God of hope. Of love, in that he gave his own dear Son Jesus Christ to die upon the

God as a

I ask not a portion, I seek not a rest,

Till I find them for ever in Jesus's breast."

If you can really say and mean this, then, dear children, may the God of love bless you, the God of hope fill you with all joy and peace in believing! May the Spirit of God guide you, and keep you, and at the last make you a bright jewel in the crown of Jesus, your Saviour, the God of love and of hope! Amen.

cross for us, that he is now always doing us good, CAUSES WHICH TEND TO OBSCURE AND

preserving and blessing us; and a God of hope,
in that he puts thoughts, happy thoughts, bright
and blessed thoughts, into the heart of every one
that loves him. Perhaps he has a dear young
disciple laid upon a bed of pain, and he sends him
a message of mercy and peace, speaks to him by
his minister, his word, or a friend, and tells him
of a blessed world beyond the blue and starry
heavens, where pain and suffering can never be
felt; and, pointing him to the green pastures of
heaven, and the still waters of comfort, speaks to
his soul by the Spirit of grace, and enables him
to bear all with hope. Another of the Saviour's
little lambs may be in tears, because one, a dear,
joyous little brother, or a gentle little sister, has
been taken away by death; but God has hope for
such a one.
The good Spirit puts into his mind
the hope of a future happy meeting; or it may be
the little mourner falls asleep amidst tears of sor-
row, and dreams of a beautiful world full of happy
spirits and the saved souls of bands of little chil-
dren sweet music falls upon his ear, and he sees
the one that has gone before, and for whom he
has been weeping, not now a poor, weak, sickly
child, but a bright and blessed seraph; a little
angel full of happiness, full of thanksgiving, full
of hallelujahs, full of unclouded joy; and so God
shows himself the God of love and hope. Now,
dear children, do you know anything of this God
of love and hope? And, if you do know him, and
believe in him, do you put your whole trust in
him? Are you, every day of your life, trying to
act up to what your bibles and your teachers tell
you? Do you pray to him to keep you from all
wicked children? to change your own naughty
hearts? to make your bad tempers like the meek
and lowly Saviour's? and do you place your affec-
tions, your wishes and desires, upon high and
heavenly things? Young as you are, and strong
as you seem to be, you may die soon. There are
many little graves in the church-yard, and you
perhaps know many spots where the little coffin
was put, and where the little body reposes until
the day of judgment. Are you, then, my dear
little reader, a child of God? Are you preparing,
getting ready to meet your God? ready to die?
willing to suffer anything, if you may but be put
among the children of God at the last?

Can you

look up to the gentle Jesus, and say, in the words
of the song-

"It is not for me to be seeking my bliss,
Or fixing my hopes on a region like this:
I look for a city that hands have not piled;
I pant for a country by sin undefiled."

"The thorn and the thistle around me may grow;
I would not lie down upon roses below:

WEAKEN OUR PRACTICAL REALIZATION
OF THE MOMENTOUS TRUTH THAT THE
SPIRIT OF GOD IS THE EFFICIENT AGENT
OF MINISTERIAL SUCCESS*.

AMONG these causes I would place foremost an inadequate estimate of the great end of our ministry, and of the difficulties which are to be overcome.

It is difficult-as who among my reverend brethren has not felt?-to maintain in our minds a simple, solemn, lofty sense of the great end for which the ministry was ordained: the seeking and the saving of the lost, the reconciliation of rebels to their offended, but gracious, God; the feeding and the edifying of the church of God, which he hath purchased with his own blood. We are constantly in danger of stopping short, and resting satisfied with subordinate ends-getting our parishes into order, multiplying parochial institutions, raising the moral tone of our people, collecting large sums of money for philanthropic and religious purposes, securing the respect and confidence and love of our parishioners: in a word, something less than the great work of "saving souls alive." Hence, from an inadequate estimate of the "great end" of our ministry there flows an inadequate estimate of the difficulties which oppose us.

But let that great end be present to our minds and hearts-let it be vividly impressed upon us in all its solemn and overwhelming reality-that our aim must be to pluck brands from the fire; to bring the prodigal to his Father; to bow the self-righteous and stout-hearted, as contrite penitents, at the cross of Jesus; to find an entrance for the gospel of the grace of God, in all its awakening, humbling, subduing, purifying power, into the sinner's soul; and we exclaim with the apostle, "Who is sufficient for these things?" For we see difficulties before us, against which we have no might nor power; strongholds of the mind, strongholds of the heart; self-righteousness, intellectual pride, indifference, prejudice, the love of sin, worldliness, covetousness, the snares and the bonds of Satan. I go into my study, and prepare

ministerial success:" a sermon, preached at the visitation of * From "Neglect of the Holy Spirit, a main hindrance to

the bishop of Worcester, by the rev. J. C. Miller, M.A., rector of St. Martin's, Birmingham. London: Hamilton, Adams, and Co. Birmingham: Hall. 1848. We some time ago made an extract from a visitation-sermon preached by Mr. Miller: we now insert a few paragraphs from another sermon by the same author. Will our valued friend allow us to suggest that an edition of his two visitation-sermons together would be very desirable? We should certainly wish them to be in the hands of every clergyman.-ED.

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