those doctrines which supported and animated the sufferers in the hour of death? These are but a few of the benefits to be derived from a knowledge of the history of our own land, but they are sufficient for my purpose; and it is not neces sary to continue the subject farther. I have thus enumerated some of the most important sources, from whence we can derive proper subjects for conversation; and it now remains to close with a few observations on the proper method of using these means of improve ment. It is acknowledged by all, that the art of conversation is not free of difficulty, and it is remarked by Dr. Johnson, "that none of the desires dictated by vanity, is more general or less blameable than that of being distinguished for this art." It is obvious that the preceding sons, down rules for every species of conversation, which it would not at any rate be practicable to observe. I pursue the subject no farther. If these remarks prove the means of amending the general tenor of the conversation of any one of your readers, I will be sufficiently rewarded; and, at any rate, I will endeavour to profit by my own sug gestions. Surely the few hints here given, are better than the foolish and vain jesting with which our daily intercourse is too often so unprofitably and injuriously loaded; and if, among great variety of subjects, we are able to "hold fast that which is good," the benefit and reward will certainly be our own.” S. T.U. Oct. 7, 1822. SIR, INSTRUCTOR. I am credibly informed that the practice of killing whales on the Lord's day, by the crews of the ships employed in the Greenland and Davis Straits Fishery, prevails, with but few exceptions; and that, while the ships are on the fishing, bath than to any other day of the no more respect is paid to the Sabweek. May I request that some one of your respectable correspondents will turn his attention to this subject, and expose the sinfulness divine law, and the demoralizing of such a gross violation of the influence of such a practice, on the subjects cannot be introduced upon TO THE EDITOR OF THE CHRISTIAN all occasions by the head and shoulders, like Sancho's proverbs, as this would be the certain means of destroying their utility. We must, therefore, be careful of introducing them at proper times, in proper places, and to proper perI mean to exclude no set of persons from the benefit of conversing on any or all of these sub jects; but as it would be ridiculous to talk to a boy on the intricacies of science, so it would be unprofit able and vain for a learned man to show himself off by a needless display of his knowledge before those, who he knew were necessarily unacquainted with the subject on which he talked. This would be certainly verifying the remark of Dr. Watts, "That it is possible to Jose time even in the company of the learned." The prudent man will, however, decide on this matter for himself; and it would be the mere affectation of regularity to lay minds of those who are imme diately engaged in this employ -y. ment ? K. FOR THE CHRISTIAN INSTRUCTOR. Remarks on the Sacred Trinity. From 1 John, v. 7. (Continued from page 502.) It will be recollected, that, in the progress of these remarks, it was proposed to exhibit, as briefly as possible, the doctrine of Scripture concerning each of the divine persons. We have already said all that was intended on the first witness, namely, the Father. II. We now proceed to the second, here denominated the WORD. The second person of the glorious trinity is, in Scripture, styled the WORD, or the Word of God, because he is the most perfect resemblance of his Father, even in some such sort as our words are of our minds. He is the eternal wisdom and will of the Father, and the most exact likeness or representation of his counsel and design. He is the great speaker for us to the Father, both in respect of his ancient en. gagements, and in his continual intercession. He is the subject of all divine revelations, and the principal publisher of them. This is a name expressive of the highest nature that belongs to our Lord Jesus Christ, even of that in which he existed before the world was, by which he made the world, and was truly God with the Father. He is called the Word, in respect of his prophetical office, because he reveals and makes known unto us the mind and will of God. He is not, however, so called solely on this account. Socinians contend that he is called the Word, in respect of his prophetical office only, and that he became such only at his incarnation, in the beginning of the new creation, or gospel dispensation, when he had occasion, in a peculiar manner, to exercise that office. But VOL. XXI. NO. XI. our apostle, in the beginning of his Gospel, carefully guards against this error; and nothing can be more foreign to his design than any such interpretation of his words. He there tells us that the word was in the beginning, and so, consequently, did not then begin to exist. The general scope of the apostle, in that chapter, is to set forth the divinity, incarnation, and office of Christ. In the 14th verse he tells us that the WORD was made, or became flesh. And from this we learn, the term word is there used to express his divinity or divine nature, in opposition to his human, denominated flesh. Our Lord Jesus Christ seems therefore to be called the Word chiefly in respect of his being the Son of God, who, as another apostle expresses it, is "the brightness of his glory, and the express image" or charac ter" of his person." This title is almost, if not solely, peculiar to our apostle. Some, however, have thought they could discover it elsewhere in the Scriptures, as in Psalm xxxiii. 6. " By the word of the Lord were the heavens made," &c. So also in the Acts xx. 32. where the apostle commends the elders of the church at Ephesus" to God, and to the word of his grace, which was able to build them up, and to give them an inheritance among all them who are sanctified." Now this, particularly the latter clause, cannot so well be affirmed of the written or revealed word. In this sense also, some understand the term as it is used in Hebrews iv. 12. namely, as referring to Christ, the personal word of God. "The word of God is quick and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." But, without laying any 5 c stress on these, we are sure that the apostle uses the term word here, and elsewhere, as a name for the eternal son of God, the second person of the glorious trinity. This second person is, indeed, more usually styled the son of God, and that on account of his relation to the Father, by whom he is begotten, Psalm ii. 7. "Thou art my son, this day have I begotten thee." We may now, in agreeableness to the plan adopted in the last article, show, first, that the Word, or Son, is a distinct person; and secondly, that he is the most high God. 1. We are first to show that the Son, as related to the first person, or father, is a distinct person. Now this will appear, if we consider, (1.) That personal powers of rational understanding and will are ascribed to him, John i. 18. "No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him." So also, in Chap. v. 21. "As the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will," &c. (2.) That he is said to subsist as a person by himself, John v. 26. "As the Father hath life in himself, so hath he given to the Son to have life in himself." So also, in Hebrews i. 3. where he is said to be the express image of his Father's person, which plainly marks him to be a distinct person from the Father. (3.) That he is invested with, and executes, as mediator, the three-fold office of prophet, priest, and king. These, together with a number of other personal offices connected with them, are ascribed to him in many passages of Scripture, which must be obvious to every reader of his Bible. And these, not to mention the personal pronouns I, thou, and he, applied to him in some of the plainest passages of Scripture, sufficiently point him out as a distinct person. (4.) That multitudes of personal acts are ascribed to him, such as engaging his heart, Jer. xxx. 21. "Who is this that hath engaged his heart to approach unto me? saith the Lord." Taking our nature into a personal union with himself, Heb. ii. 14, 16. " Forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same. For verily he took not on him the nature of angels, but he took on him the seed of Abraham." These show us not only that our Lord is a distinct person, and can act by himself, but that he really existed, and did act as a distinct person previous to his appearing in our world. Numbers of other personal acts are ascribed to him in Scripture, such as fulfilling all righteousness, finishing transgression, and making an end of sin; rising from the dead, ascending up into heaven, and making continual intercession for us, &c. From these, and a variety of other considerations that might have been mentioned, it must be evident that the Son is a distinct person. The Son is distinguished from the Father and Holy Spirit, (1.) By his name or title of Son, which marks his relation to the Father as the first. (2.) By his order of subsisting, the second person in the godhead, as in the text. (3.) By his station and operation in the economy of redemption. By his own voluntary engagement he became the Father's servant, and by him was sent into the world to undergo the penalties of the broken law, in the room and stead of his people, and so to procure their deliverance. But, (4.) he is distinguished chiefly by his personal property of being begotten: it is the personal property of the Son to be begotten of the Father. This cannot be affirmed of any other person but the Son. Hebrews i. 5. "Unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son." So much for the distinction of the Son. 2. We were, secondly, to show that the Son is a divine person, the Most High God, God equal with the Father. Before proceeding to this, let it be observed, that, although we are not here treating directly of the mediatorial person of Christ, it must, however, be remembered and still kept in view, that our Lord Jesus Christ is really and truly the Son of God; and that the very same arguments which prove the Son to be equal with the Father, will also prove our Lord Jesus Christ to be the Most High God, equal with the Father in power and glory. This is the great truth which the apostle is here, and elsewhere in his writings, endeavouring to establish and confirm. Now, the same arguments which prove the Father to be true God, will also prove the Son to be true God; and these are his names, attributes, works, and worship. That the Son is true and supreme God will appear from the following considerations. (1.) He is expressly so called in Scripture, Rom. ix. 5. "Whose are the fathers, (speaking of the privileges of the Jews,) and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever." John i. 1. "In the beginning was the Word, and the Word was with God, and the Word was God." This passage is so much to the purpose, and the evidence so clear, that we might well say, What need have we of any farther witness? We may, however, briefly glance at some of the names and titles usually given to him in Scripture, and we will find that they are such as are proper to none but the supreme God. The name JEHOVAH is represented as a distinguishing name of the only one true God, denoting his self-existence, absolute independ ence, and unsuccessive eternity, and his effectual and marvellous giving of being to all his creatures, and the fulfilling of his promises. This name, taken simply, is never ascribed to any but God, as the excellency which it denotes can be applicable to none but him. Hence it is sometimes called his incommunicable name. Now this name is often in Scripture applied to our Lord Jesus Christ. I shall instance only in one place, Isa. vi, 1-9. "I saw Jehovah sitting up. on a throne, high and lifted up," &c. Compare this with John xii. 40 and 41. "These things said. Esaias, when he saw his glory, and spake of him;" that is, of Christ, as is evident from the evangelist's application of the prophet's words. He is called the great and mighty God; Tit. ii. 13. " Looking for the great God." Isa. ix. 6. His name shall be called-the mighty God." He is called the Most High God; Psal. Ixxviii. 56." They tempted the Most High God." Compare this with 1 Cor. x. 9. "Neither let us tempt Christ, as they (the persons referred to in the Psalm) also tempted." He is styled "the only Lord God," and "the only wise God our Saviour," in the 4th and 25th verses of Jude. He is also denominated the King of kings, and Lord of lords; the Lord of hosts; and the God of the whole earth, &c. (2.) Divine attributes and perfections are ascribed unto him. The attributes of God are, like his name, one and the same with God himself; and such attributes and perfections as are proper to God only, we find, in Scripture, ascribed to the Son. Such as, ** fulness of godhead," Col. ii. 9. " form of God," and "equality" with him, Phil. ii. 6." Who, being in the form of God, thought it not robbery to be equal with God"-"oneness" with the Father, John x. 30. "I and my Father are one," yea, oneness both with the Father and the Holy Spirit, as it is in the text, "These three are one." "Eternity" is ascribed to him, Micah v. 2. "Whose goings forth have been from of old, from everlasting," or from the days of eternity. The same thing is indicated in John i. 1. "In the beginning was the Word, and the Word was with God;" where all beginning of time is excluded from him, who was not only existing in the beginning of the creation, but who was from all eternity with the Father. "Omnipotence" is ascribed to him, as in Matt. xxviii. 18. where he says of himself, "All power is given unto me in heaven and in earth;" and in Rev. i. 18. where he is called the Almighty. "Omnipresence" is ascribed to him, John iii. 13. where he is said to be in heaven, when, at the same time, he was bodily present with his disciples on earth. So also in Matt. xxviii, 20. " Lo, I am with you alway, even unto the end of the world." "Omniscience" also, and unchangeableness," are as cribed to him, John xxi. 17. "Lord, thou knowest all things," &c. Heb. i. 11 and 12. " They (that is, the heavens and the earth) shall perish, but thou remainest, they shall wax old and be changed, but thou art the same, and thy years shall not fail." He is "the same to-day, yesterday, and for " ever." (3.) Divine works are ascribed to him, such works as are proper only to God. Creation of all things is ascribed to him, John i. 3. " All things were made by him, and without him was not any thing made that was made." Preserva tion and government of all things are ascribed to him. By him all things consist, and are upheld, Col. i. 17 and 18. Heb. i. 3. All judg ment and all authority are committed unto the Son, John v. 17. which, in that place, must have a special reference to his management and government of the world, as it seems to have been intended to refute an opinion which the Jews at that time entertained about it. He quickens those who are dead in sin. He raised himself and others from the dead; and will, at the last day, raise all that are in their graves. He will judge the world at that day, bestow on his saints eternal glory and happiness, and punish his enemies with everlasting destruction. To sum up all in one word, "whatsoever the Father doeth, the Son doeth likewise." (4.) Divine worship is ascribed to him; the very same kind of worship and adoration proper to the Most High God, Matt. viii. 2. "There came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean." John v. 23. "The Father hath committed all judgment unto the Son, that all men should honour the Son, even as they honour the Father." And "he that honoureth not the Son, honoureth not the Father who sent him." All the angels of God are commanded to worship him, Heb. i. 8. We are commanded to believe in him, John xiv. 1. “Ye believe in God, believe also in me." Yea, they are pronounced blessed who give the Son this religious homage and worship, Psal. ii. 12. So also in John iii. 36, &c. We are to have supreme love to him, 1 Cor. xvi. 22. "If any man love not the Lord Jesus, let him be anathema maran-atha;" that is, accursed, fi nally separated from our Lord' Jesus Christ and the saints, and devoted to everlasting punishment by him at his second coming. Eve. |