VALUABLE RECIPE. A merchant in London had a dispute with a Quaker respecting the settlement of an account. The merchant was determined to bring the account into court, a proceeding which the Quaker earnestly deprecated, using every argument in his power to convince the merchant of his error; but the latter was inflexible. Desirous to make a last effort, the Quaker called at his house one morning, and inquired of the servant if his master was at home, the merchant hearing the inquiry, and knowing the voice, called out from the top of the stairs, "Tell that rascal I am not at home." The Quaker, looking up towards him, calmly said, "Well, friend, God put thee in a better mind." The merchant, struck with the meekness of the reply, and having more deliberately investigated the matter, became convinced that the Quaker was right and he was wrong. He requested to see him, and after acknowledging his error, he said, "I have one question to ask you,-how were you able, with such patience, on various occasions, to bear my abuse?" "Friend," replied the Quaker, "I will tell thee: I was naturally as hot and as violent as thou art. I knew that to indulge this temper was sinful and I found that it was imprudent. I observed that men in a passion always spake aloud; and I thought if I could controul my voice I should repress my passion. I have, therefore, made it a rule never to let my voice rise above a certain key; and by a careful observance of this rule, I have, by the blessing of God, entirely mastered my natural temper." The Quaker reasoned philosophically, and the merchant, as every one else may do, benefitted by his example. : OBITUARY. Departed this life, on the 14th of July last, the Rev. JOHN MIGHAEL STECK, Pastor of the Evangelical Lutheran Congregation at Greensburg, Westmoreland county, Pennsylvania, aged 73 years 9 months 9 days. He was born at Germantown, Penn. 5th Oct. 1756. Moved by a strong inclination to dedicate himself to the ministry, the deceased pursued the study of Divinity for some time under the late Dr. Helmuth, and was admitted, after having completed a course of studies, as a member of the Lutheran Synod of Pennsylvania.In 1784 he took charge of the congregation at Chambersburg, and those connected with it, in Franklin county, Penn. In 1785 he married Esther, daughter of the late John Haffner of Franklin county. In 1789 he was called to the congregations in Bedford and Somerset counties, Pa. and after ministering to them three years he accepted a call from the congregations in Westmoreland county, Pa. and located at Greensburg in 1792 at a time, when the western part of Pennsylvania was yet a wilderness, and when he and the Rev. John Stouch were the only Lutheran clergymen in that part of the country. The deceased frequently visited the people scattered over the counties of Washington, Alleghany, Armstrong, Butler, Mercer, and Crawford. In these journeys he was exposed to many hardships and dangers-often obliged to preach in cabins, small dwelling houses, barns, and sometimes in the open air-yet he was not without the consolation of seeing his endeavours under God blessed by the forming and building up of many congregations, which are now in a flourishing condition and have their own Preachers. Gradually as these congregations increased in number and strength and would be supplied with ministers, he confined himself to the congregations in and about Greensburg, ministering to them in holy things until the day of his death. When in 1817 the Evangelical Lutheran Synod in Ohio was constituted, he became connected with that body and in 1822 was unanimously chosen its Senior. Of the deceased it may justly be said that he was a fit and faithful laborer in the vineyard of the Lord; and that in his death the Church has sustained a very severe loss.He cheerfully underwent the troubles and vexations attending the discharge of his duties. The service of his Lord and Master was the thing nearest to his heart. His discourses were warm and sincere. Being an enemy to vice he reproved without fear. He devoted much of his time and labour to instruct and prepare the youths in his congregations, and thousands who received confirmation at his hands will bear testimony to his zeal and faithfulness as a teacher. During the last three years the deceased found his strength gradually declining, being frequently indisposed. He was finally attacked with a dysentery, which in a few days, ushered him into the eternal world. His immortal spirit disengaged itself from its earthly tabernacle and ascended to the mansions on high. Though he perceived death approaching him slowly and certainly, yet the king of terror had no terror for him, his view extended beyond death and the grave to that other and better world, where there was a crown of glory in store for him, which he hoped to receive at the hands of him whom he had served with sincerity. He was buried on the 16th July in the grave yard at Greensburg, and the very numerous assembly that followed his mortal remains to the place of interment indicated how much he was beloved and regretted. The Rev. Jonas Mechling of the Evan. Lutheran Church pronounced the funeral service at the grave. The assembly having retired to the Church, the Rev. Dewalt Rothacker commenced the service with an appropriate prayer, after which the Rev. N. P. Hawke of the German Reformed Church delivered a discourse from Hebrews xiii. v. 6-and was followed by the Rev. Mr. Mechling with a few remarks upon the same text. The deceased has left a widow, 13 children and 66 grand children, who with his parishioners and neighbours lament his departure from them. Rest gentle spirit in peace, until the all-piercing sound of the trumpet, in the morning of the resurrection calls forth thy ætherial body and reunited therewith, thou shalt hear the blessed declaration-Well done thou good and faithful servant, &c. &c: Enter thou into the joy of the Lord! INTELLIGENCER. The Bible our rule of faith!-The right of private judgment our privilege. VOL. V.] NOVEMBER, 1830. [No. 9. SERMON, On the Union of the Divine and Human Nature of our Lord Jesus Christ. Text, John i. 14.-And the word was made flesh, and dwelt among us. The incarnation of the Son of God, is certainly a mystery, but to perishing sinners, it is a blessed mystery, full of comfort as well as wonder. This doctrine is clearly exhibited in various passages of scripture, but in none perhaps with more clearness and precision, than in the passage now before us. "And the word was made flesh," &c. The word or logos here mentioned is the Lord Jesus Christ. This is so evident from the whole context, that on this point, we need make only a single passing remark. The person here designated as the "word made flesh," is in the 14th verse declared to be the only begotten of the father-this we know is in several places said of Jesus Christ, and of no other, therefore by the word "made flesh" is clearly meant Jesus Christ, and now as in the 1st verse it is affirmed that the Word was God, and as the expression "was made flesh” is only another phrase, for was made man, the doctrine of our text is this: Jesus Christ our glorious mediator, is in one person very God and very man-or, in other words, is possessed of two natures, the human and divine, in mysterious yet all harmonious union. This doctrine we shall now, by divine assistance, endeavour to prove A. From the necessity of the case, and B. From scripture testi, mony. A-Before we enter upon the argument, let it be premised, that in the scriptures, Jesus Christ is declared to be the great mediator, of whom it is affirmed, "We have redemption through his blood, even the forgiveness of sins." Now, in order that Jesus Christ might be qualified to act the part of Mediator-in order that he might be able to satisfy the claims of divine justice, and make reconciliation a Vol. V No. 9. 13 ་ by the blood of his cross, it is necessary that he should have both a human and divine nature. A human nature, that he might obey that law, which man had viclated. The law was designed for human nature, but man having violated it, a dishonour was cast upon the law, and moreover, there was a reflection upon the Wisdom of God, as if a law had been given to man, not suited to his nature.Now, as an important part of the mediatorial work was, to magnify the law and vindicate the divine character, it was needful that the mediator should be a man, that in human nature, he might obey that law, which was designed for human nature, and thus prove that the law was holy, just and good, suited to the nature of man and altogether worthy of the divine wisdom, but it was equally necessary, that Jesus Christ should have a divine nature, to give merit to his obedience. For suppose he were a mere man, or had human nature, only, and suppose his obedience were sinless, were perfect-this obedience could merit nothing, as it would be nothing more than that obedience, which as a creature he would be bound to render, as the Saviour himself says: "When ye shall have done all these things, which are commanded, say, we are unprofitable servants, we have done that which was our duty to do." And now, if Jesus Christ be a mere man, and a mere man, after doing all that is commanded, is only an unprofitable servant, has done nothing more than his duty, how could the obedience of Jesus Christ be put to the account of another? Or, how should it be said, that by his obedience shall many be made righteous? As a mere man, he would have that nature, which by virtue of its being created, would be bound to render obedience to the full extent of its powers, consequently no obedience which it could render, would be meritorious, but the obedience of Christ, is infinitely meritorious, therefore he must have a nature, which by virtue of its being uncreated is not bound to render any obedience, this can be affirmed of none, but of the divine nature, therefore Jesus Christ must have a divine nature-But again. It is necessary that Jesus Christ as mediator, should have a human nature that he might suffer. The divine nature cannot be wounded for our transgressions, nor bruised for our iniquities, yet the mediator must suffer, as it is written-"It became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their Salvation perfect through suffering. Heb. : 10 Yes, it behoved Christ to suffer, that which the truth of God required it, for it was predicted'The justice of God demanded it, for, having become the sinner's Surety-having engaged to satisfy the claims of divine justice-suffer he, or justice must. But justice must not suffer, the honor of God forbids it: the glory of the divine government forbids it; the happiness of all the world forbids it. Then it was necessary, that Christ should suffer-but in his divine nature he could not suffer, therefore, that he might suffer, he must have a human nature. Still, however it was requisite, that he have a divine nature, to give efficacy to his sufferings. If Jesus Christ were a mere man, or which is the same thing, had a human nature only, what could his sufferings avail ? The martyrs suffered much, were bitterly persecuted, cruelly put to death, yet their blood had no virtue to wash away any sin, but the blood of Christ cleanseth from all sin. Nay more-a great multitude in heaven, which no man can number, have ready, washed their robes and made them white in the blood of the lamb. Now, if Jesus Christ had human nature only, it is manifest his sufferings would never have this efficacy, therefore, to give them this efficacy, he must have a divine nature. But it is further necessary in this matter of suffering, that he should have a divine nature, to sustain the wrath of God, due to the sins of the world-the pressure of this wrath is tremendous, for if every sin deserves the wrath and curse of God, both in this world and that which is to come-what a mountain weight of wrath, must be due to the innumerable armies of the children of men, whose sins the Saviour bore in his own body on the tree. Could Gabriel, could the embattled hosts of heaven's legions sustain this wrath? As soon might a feather resist a whirlwind; or chaff, the devouring flame. Yet this wrath the Saviour did sustain, for suffering unutterable agonies both in the garden and on the cross-at last he exclaimed, "it is finished," and justice smiled -surely he must have had a divine nature. Once more. It was necessary that Jes is Christ should have a human nature, that he might sympathise with his people-this was necessary to the perfection of the mediatorial character, accordingly we are told, "As the children were made partakers of flesh and blood, he also himself took part of the same." Indeed the Apostle plainly declares, that in all things it behoved him to be made like to his brethren, that he might be a faithful and successful high priest, in things pertaining to God, for in that he himself hath suffered being tempted, he is able to succor those that are tempted. And in another place, he speaks with evident satisfaction of this feature of Christ's mediatorial character. "We have not a high priest, who cannot be touched with a feeling of our infirmities, but was in all points, tempted like as we are, yet without sin. Now, if Jesus Christ had the divine nature only, it is true, he would by virtue of his divine nature, have a perfect knowledge of our infirmities, but an experimental knowledge he could not have, nor could he without the assumption of human nature be tempted in all points like, as we are.-Now as this sympathy is so pleasing in its exercise, and serves to give such a charm and loveliness to the mediatorial character, we would look for it in our mediator-indeed, it would be necessary for the encouragement of trembling believers-the mediator then, must needs have this sympathy. But he could not have it, without having the human nature, therefore that he might sympathise, it is necessary that he have a human nature. Yet in this case, if he had not also a divine nature, his sympathy would be of little value. What is it to a poor sinner, that Jesus Christ has a nature in which he can sympathise with him, if he has not also a nature in which he can save him. He is a com plete Saviour, and therefore, has a nature in which he can save to the very uttermost. This can be said of none but of a divine, nature, therefore Jesus Christ has a divine nature-and in addition |