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state of poverty, or dependence on their relatives, by the benevolence of the religious public. It might be said, as an objection, that it would be difficult to raise five huudred, or a thousand guineas annually ; but let not that be a bar to setting the business on foot. All know what Christians have done, are still doing, and will do. They cannot but act like themselves; and, I am confident, that, by annual subscriptions and collections, full as much as above stated may be obtained. I feel myself called upon to make these remarks, from perusing the Memoir of the late Rev. John Smith, of Burford, Oxon. ; in which I find that his widow, and two youngest children, are entirely unprovided for.

Their case is truly distressing; and, I hope, will be seriously taken up. - I inclose my mite* for them, to which you will, no doubt, have others to add ; and, whenever a Fund is about to be raised for the purpose I have alluded to, the list of annual subscribers to it shall not want the signature of

your constant reader, T. P.

• This is in the hands of the Publishers, and will be paid when called for

THE ANGEL JEHOVAH.

No. II.

Jesus Christ, the divine Logos, or Word, has been the medium of divine communication to man, in all the various dis. pensations of providence. Dr. Owen says, “There is frequent mention in the Targumists of the Word of the Lord; and it first occurs in them on the first appearance of a divine person, after the fall of Adam. The words are, " They beard the voice of the Lord God walking in the garden.” The participle walking may be as well referred unto the voice as unto the Lord God; and although the original word for voice, most commonly signifies

an outward voice, or sound thereof;" yet, when applied unto God, it frequently denotes his almighty power, whereby he effects what he pleaseth. So in Psalm xxix. 3-9, those things are ascribed to this Voice of the Lord, which elsewhere are assigned to the Word of his power *. Now, all the works of creation and providence which are assigned to the Voice of the Lord, or to the Word of his power, are immediately wrought by the essential Word of Godt, which was with God at the creation of all things, as his eternal wisdom and power. This expression, therefore, of the Voice of the Lord, may denote the essential Word of God, the Person of the Son; for our first parents heard this Word

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walking, before they heard the sound of any voice or words what. ever; for God spake not unto them untii after this. And, as after the promise he appeared in a human shape, to instruct the church in the mystery of his future incarnation, and, under the name of Angel, to shadow out his office as sent into it, and employed in it by the Father, so here, before the promise, he discovered his distinct glorious Person, as the eternal voice or Word of the Father.”

This is that angel who appeared to Hagar by a fountain in the wilderness; for he spake in his own name, and said, “I will multiply thy seed exceedingly. And she called the name of Jehovah that spake unto her, “ Thou, God, seest me.” Hagar does not appear to be ignorant who the person was that appeared to her. She had long been in Abraham's family, and, no doubt, the frequent descriptions he had given of the Angel Jehovah, who had so often appeared to him, taught her that this was the same; and, therefore, she called the name of the Jehovah that spake unto her, “ Thou, God, seest me."

When the believer considers the relation subsisting between him and the Lord Jesus Christ, the offices he sustains, and his dependence on bis wisdom, it appears to be an infinite mercy for him that Omniscience is one of his essential perfections. Christ himself declared, “All the churches shall know that I am He which searcheth the reins and hearts *.” When Christ appealed unto Peter with, “Son of Jonas, lovest thou me?" and his con, science accused him of denying his Lord, it was Peter's inex, pressible blessing that he whom he had denied, looked, not as man looketh, but that he could look at his heart: he knew the interior of Peter's heart. He was witness to the sincerity of his repentance. He knew that his tears did not flow from hypocrisy ; but from genuine love to his Redeemer. With confidence and pleasure, therefore, he appealed to the Omniscient Friend, saying, “'Í'hou knowest all things, - thou knowest that I love thee."

What a source of consolation to the humble believer, for him to know that, while the all-pierceing eye of Jesus discovers the impure thoughts of his heart, and beholds all his improper con. duct, that he also sees him in his closet, when no other eye is upon him! He sees the secret tears he sheds, his desires are be, fore him, and his groans are not hidden froin him. He beholds all the loathings of his own heart; the humiliating discoveries he has of himself, and how he humbles himself before God. He is witness to all the agonies of his mind on account of his sins; he secs how the inadvertencies of his tongue or of his actions grieve his mind, and force him to the throne of grace, He knows how little he esteems himself on account of those few ex, cellencies which excite the esteem of others; how deeply ke

* Jer. xvii. 10. Rey, ii, 23.

loaths himself for the undue estimate which, in a proud moments he piits upon them; and how truly he esteems others better than himself. His God sees him examining his heart, and comparing its principles, motives, and designs with the word. He observes how impartially he pursues the scrutiny; and how readily he suffers the word to bear on his conscience. He beholds with what earnestness the Christian enquires into the frame of his heart, with relation to the doctrines, the privileges, and the precepts of the word ; - how desirous he is to be perfect in all the will of God. He is witness how this scrutiny empties him of self-complacency; how it produces a deeper conviction of his moral inability to do any thing good; how it drives him to the Fountain opened for sin and uncleanness, and makes him value the blood of sprinkling.

It was Hagar's mercy that the Angel Jehovah saw the dangers to which she was exposed by leaving her master's house ; arrested her, in her course, and commanded her to return and submit to her mistress. Remember, my soul, that this Angel seeth thee in all thy ways! he counteih all thy wanderings : all thy conduct toward others is before him ; he beholds and judges between thee and those with wbom thon contendest, and those, which contend with thee. Thy motives, the undisguised state of the case, with all its various shades, are open to his eyes, No partiality to thyself, -no false colouring, - no misrepresentation, cán escape his notice, nor make the case appear to him otherwise than it really is. Look well, therefore, to thy motives and thy designs; for thy God is a God of knowledge; by him actions and thoughts are weighed.” If thou be guilty, go and submit thyself to him thou hast offended, or be sure your sin will find you out; and the same measure thou metest, shall be measured to thee again. If thou art innocent, be assured “he will bring forth thy righteousness as the light, and thy judge ment as the noon-day.” What a blessing for the believer, who, through the power of indwelling sin, is prone to wander from the house of mercy and of safety, that the Jehovah-Angel sees all his wanderings, brings him back with weeping and supplie cation, restoreth his soul, and leads him in paths of righteousness, for his own name's sake.

The Angel Jehovah consoled Hagar, by informing her that he had heard her affliction. He saw the state of her mind, and all the painful feelings of her heart. To thee, my soul, it is con, soling under all thy troubles, that thy God seeth thee. He is well acquainted with the cause, the degree, and the effects of all thy afflictions. Not a groan can heave my breast, nor a tear drop from my eye, but the Jehovah-Angel is privy to it. No plan can be laid in the councils of my spiritual enemies, but he sees its commencement, how, it is designed to operate, the in struments and seasons of its accomplishment, and knows well how io oppose it, or make it work for my good. He sees all my perplexities about my spiritual or temporal concerns. Every step of my future life is before him; all my relative connections, my personal or family concerns, are under his direction. Commit, therefore, my soul, thy ways unto him, and he shall bring it to pass ; - cast all thy care upon him, for he careth for thee. With the present be not dissatisfied; about the future be not anxious; of thy temper and conduct be zealous and watchful; for, remember, “thy God seeth thee."

noon.

ON THE INTERPRETATION OF SCRIPTURE. Mr. EDITOR,

Having learned so many instructive anecdotes from your Miscellany, I feel bound in justice to tell you whatever of an in. teresting nature befals myself. This morning, being Monday, rather a leisure day with me, I called upon a friend, for whom I have a high esteem, on account of his fervent piety, though he is tinged with some notions unworthy of his general good sense. As I entered, I perceived, from his countenance, that he was, to use sacred language, “walking on his high places.

“ I had a delightful day yesterday,” cried be, “ for we had a fine minister in the morning, who gave us a charming sermon; and our own minister gave us nearly such another in the after.

The first sermon was on those words, “ Whom have I in Heaven but thee, - and there is none upon earth that I desire beside thee.” Instead of treating it in the dry literal way, applying it to David, as if he had none in Heaven or earth that he loved in comparison with God; which, you know, is very discouraging, when we find we have not the same feelings, he took the text in a new, spiritual light, as the words of the true David, the Lord Jesus Christ, who says of the church,“ Whom have I in Heaven but thee, the church triumphant above, and there is none upon earth that I desire but the church militant below.” Now, what could be more new, striking, evangeli. cal, and comfortable? And, in the course of the sermon, there were many texts introduced and explained in the same way, as gospel allegories.

6. In the afternoon, our minister took for his text, Ps. cxxxix. 6, “ Thine eye did see my substance, yet being imperfect." He told us, that all the commentators, in wandering after the literal meaning, had missed the true sense;" which," says he, “ I will now give you :- David here preaches the doctrine of original sin, and confesses that God saw him to be an imperfect, sinful creature, even in the womb." He then proceeded to prove this from the fifty-first Psalm, where everyone knows that David confesses his original depravity as the source of his natural transgressions. Though this sermon was not quite so charming as that in the morning, yet, you see, it gave a new view of the text

and brought the gospel out of it, in a way one should not have expected. This reminds me of a wonderful preacher in the same way, who lately preached on “ Abraham begat Isaac, and Issac begat Jacob, and Jacob begat the twelve patriarchs." He said, it had a gospel sense, and referred to the mystery of the Trinity', and the work of the Holy Ghozt. Abraham begat Isaac, means the eternal generation of the Son of God, who is the only begotten of the Father; then the Holy Ghost is represented by Jacob, for he proceeds from the Son as well as the Father; and, lasíly, "Jacob begat the twelve patriarchs,” signifies, the work of the Spirit in sending forth the twelve apostles.”

This last interpretation appeared to me so striking, that I could remain silent no longer, but exclaimed, “How justly has the apostle said, “ Unlearned and unstable men wrest the Scriptures ;" that is, put them on the rack to torture them, in order to make them speak what they never intended !' I am so far from being charmed with these new evangelical interpretations, that I am shocked and alarmed. All the novelty and ingenuity which they display, make no compensation for the banishment of that which is the great design of preaching, to make known the mind of the Spirit in the Scriptures.

For what else but the real mind of God, expressed in his word, can be the food of faith ? Unless we derive his genuine meaning in any passage, our faith is not fixed on the truth of God, but the ingenuity of man. What will be our condition at the last day, if it should be found that, instead of taking into our hearts his declarations of truth and grace, we were carried away with the novelty of some allegoric meaning, forced upon his words in defiance of bis plain meaning? And, when once the heated imagination of a popular preacher is allowed to melt down Scripture as was, to take any impression which his ingenuity chooses to give, the Bible, instead of being, as you think, rich in meaning, has really no sense at all. The doctrines of the gospel, far from being supported by such fanciful comments, are really betrayed into the hands of their enemies; for, when they see certain truths brought out of texts, where common sense may see they never were intended to be taught, they suppose that the doctrines themselves are only the reveries of ingenious brains, which can only be supported by twisting Scripture contrary to its original meaning. Or else, they learn to use ingenious liberties with those texts which really contain evangelical doctrines, , and put them on the rack, to banish Christ out of them, reversing the process by which you attempt to force Christ into them: for, they say 'Why is it not as fair for us as for you?'

As I now perceived that my friend had too little 'relish for my sentiments to give them easy credit, I enquired for one who resitles in the house; and, being told that he was in the next

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