world, where this is the only bleffednefs? If they cannot delight in the law of God here, how will they be made bleffed by paffing into a condition, where the law is more clearly feen, and more perfectly obeyed. If a fight of God, in the infinite holiness of his nature and his omniprefent Being, gives pain to their reflection now; will they not be more pained to come near, even to his tribunal and his throne, and behold him in that clearness, with which he is difcovered in heaven, to the fight of thofe adoring millions, who worship around his throne, and cease not day and night, to offer praise and glory, and dominion to him and to the Lamb who was flain? Truly God is gracious, and there is a Redeemer able to fave unto the uttermoft, those who love and truft him; but if men are not prepared for heaven, it is the height of finning folly, to think they can efcape the fentence of eternal truth, and the course of nature. The gospel was never defigned to repeal the law of God, nor to change the law of nature, that men must be unhappy, when all the objects around them, and the employments in which they are engaged, are contrary to the talte of their minds. (To be continued.) Political benefits of the Sabbath. IN the facred injunction, the institution of the fabbath is exceedingly wife. Viewed, merely with refpect to the prefent state of man, it was defigned for falutary purposes and answers valuable ends. Was there no future ftate, religion in general, and the fanctification of the fabbath in particular would be attended with happy confequences.The peace and good order of society would be greatly promoted. The temporal benefits which it confers are not its chief glory, but are certainly very proper to be mentioned in demonstrating the wisdom of the appointment and obfervance of the day. Its original inftitution was at the conclufion of the work of creation. The Almighty refted from all the works which he had made, and blessed the seventh day and fanctified it. According to its original defign it continues, through fucceffive ages, a period of reft for man and beaft. Toils ceafe, and exhaufted nature becomes refreshed. Such is the constitution of man that ceaseless activity foon unnerves and destroys his vigour. Inceffant labour would defeat its very purposes, and inftead of advancing would retard the progrefs in the active pursuits of life. Exertion too violent or too long continued will deftroy the tone and energy of the bodily fyftem. Feebleness will be the neceffary refult. The great mafs,-by far the greater proportion of mankind are neceffitated to engage in laborious purfuits. Even the kind departure of the day and the welcome approach of the fhades of night, afford but a partial relief to their weary limbs-an incompetent refreshment to nature exhausted with fatigue. The ftated return of a day on which all ufual occupations are to ceafe-fecular employments Сс N an age when the duties of the fabbath are fo greatly neglected and the day itfelf fo much defpifed by many, it may not be improper or unprofitable to endeavor to fhew that its obfervance is at tended with important benefits of a political nature. Thefe bear no comparison with thofe which are moral, but are by no means fmall. Independent of any morality or VOL. I. No. 6. be laid afide, and man and beaft | fo toilfome, that they cannot honor God in his fanctuary on the fabbath. Upon this principle, was there no fuch divine inftitution, they would be neceffitated to refrain from their fecular employments. In countries where the papal influence hath fpread, and many days in the courfe of the year, have been confecrated, by human authority, to religious fervices, we fee, in enjoy a refpite from toil, muft be highly grateful. After the labors of the week, the tranquility and reft of the fabbath are peculiarly agreeable. They fit for renewed exertion with increafed vigour. -Strength is recovered-nature, worn down with exceffive toil, is refreshed, and the ufual tafk of the week is performed with wonted energy, activity and pleafure.fome meafure, the pernicious efHuman affairs would lofe their order and proper feafon without the fabbath. The all-wife Creator perfectly knew what was adapted to the state and circumftances of man. Divine wisdom is very eminently difplayed in the portion of time feparated for holy purpofes. A lefs portion would not have anfwered the defign of its appointment, in the refreshment of man and beaft; a greater would too much have diminished the period neceffary for fecular purfuits. It is altogether probable that as much or even more extenfive business is formed in the fix, than would, be in the feven days. Man is far more vigorous and capable of activity than he could be was there no day of rest. per Should it be faid that the feelings and circumstances of individuals would point out the proper period of reft; it is obferved, that there is a mutual dependance and connexion, in the affairs of life, between the members of community, which extend to branches of bufinefs fo numerous as to render it neceffary that activity should at the fame time pervade the whole. Otherwife fome who would be active from inclination would be hin dered in their occupations by the inactivity of others. Delay and confufion could not be avoided.It is now the complaint of fome, that the labors of the week are fects refulting from their multiplication. The proportion of time confumed in the numberless rites of fuperftition hath caused the arts and bufinefs of life to be neglected, and poverty to overwhelm many, who were they induftrious, might enjoy eafe and plenty. The fabbath alfo greatly contributes to cleanliness, which is the parent of health. It affords a very proper and a univerfal opportunity to attend to this important point in the prefervation and happinefs of life. (To be continued.) A. TO THE EDITORS OF THE CON- GAZINE. GENTLEMEN, AS expofitions of doubtfulthe objects embraced by your Magpaffages of fcripture, are among azine, I offer you for publication Dr. Guyfe's Paraphrafe, and note on John x. 34, 35 and 36. To which I have taken the liberty of adding a few remarks. Yours, &c. THE TEXT. JESUS anfwered them, is it not written in your law, I faid ye are Gods? If he called them Gods, unto whom the word of God came, and the fcripture cannot be broken: Say ye of him, whom the Father hath fanctified, and fent into the world, Thou blafphemeft; because I faid I am the Son of God. O PARAPHRASE. diate word he had committed the legal adminiftration of the church and nation of Ifrael to them, as types and fhadows of the Meffiah; and if the infpired writings, which thus fpeak concerning them cannot be falfified, but mult needs be fulfilled in the Meffiah's really poffeffing the divine dignity, that an UR bleffed Lord, far from blaming them, (the Jews) as if they mifconftrued his words, anfwered their cavil against them, in the just sense in which they had taken them: Saying, How unrea-fwers to the high title under which fonable is your being thus furious they prefigured him; how peragainst me, for fpeaking of myfelf, verfe and daring is it in you to in these high terms, as that Son of charge blafphemy upon me, for apGod, who is God, one in nature plying terms proper to Deity to with the Father? If ye look into myfelf, as fignifying my onenefs in the fcriptures, which ye profefs to nature and perfection with the be guided by, do ye not find that Father? Since I am the great anGod there fays of your Judges and titype and fubftance of thofe types Rulers, who in their office were and fhadows, and am in truth, types of the Meffiah,* I have faid what they were only in name, &c, are Gods, and all of you childr en of the Moft High. Pfal. lxxxii. 6. If then he ftiled thofe Magiftrates Gods, because by his own imme ye THE foregoing paraphrafe and note of Dr. Guyfe, have ftruck my mind with conviction that the title of Gods given to the Jewish rulers was altogether typical. The types were of the nature of prophecies, they clearly foretold the exiftence of the antitype. The Jew * The fenfe, in which interpreters have ufually confidered the term Gods in this place, as fignifying Magistrates in general, has, I think, mifled them in their account of this and the following verfes, and very much funkish Magiftrates being typically Gods, and embarraffed Chrift's argument in them; and is hardly reconcilable to any tolerable fenfe of his reasoning from them, that the fcriptures cannot be broken. It feems therefore to me, that the perfons here fpoken of, under the title of Gods, are not as has been com monly thought, Magiftrates barely confidered as fuch, on account of their refembling God's dominion in the exercife of their power, or acting therein by authority and commiffion from him. I much question whether the title of Gods is ever given in fcripture to Magiftrates in common; but, as I apprehend, it relates only to Jewith Magiftrates, who were typical of Christ, whofe authority was fhadowed out by that, which they exercised in the commonwealth and church of Ifrael, and to whom it was to be transferred, when he should appear to fet up his kingdom in the world; and fo this denomination of Gods is not metaphorical, but typical, &c. оп and addreffed as fuch by the Moft ing an holy and reverend use of his names, titles, attributes, ordinances, word and works‡; and in improving his appointed feafons of worship, efpecially his holy Sabbath, in the most lively exercises of it, whether fecret, private, or public, earnestly regarding his authority as the reafon, and intend therefore it was perverse indeed in the Jews, to accufe our Saviour of blafphemy, for claiming to be, what the types had foretold he fhould be. Should this conftruction be admitted, I have to enquire whether any Magiftrates at this day can be confidered as types of Chrift? And if not, Whether we have any scripture warrant for giving his glory as your chief end in ing them the title of Gods? all. FROM THE LONDON EVANGELI- Letters on the exemplary behaviour LETTER III. DEAR SIR, you carefully a In regard to your own perfon, labor to have your heart habitually fpiritual, lively, burning with love and holy zeal, inflamed and conftrained by the redeeming love of Chrift fhed abroad in it, and by the powerful influences of his Spirit dwelling therein. Cherish the deepest humility, meeknefs and lownefs of Spirit.¶ Study to poffefs a courageous difpofition of mind, and as much hardinefs Wvoid the vices mentioned of bodily conftitution as poffible.* Study an habitual and orderly activity of difpofition,† in refifting Satan's temptations, mortifying your finful luftst‡in regulating your affections as to the objects on which they fhould be placed, the bounds within which they fhould be kept, and the due fubordination in which they fhould move.§§ A fluggish and lazy as well as a timorous difpofition is of infinitely bad tendency in a minifter, and may draw upon him the eternal damnation of thoufands, and of himself in the formerly, and, through the Spirit of God, mortify the feveral inward lufts from which they proceed, you must in the fame manner ftudy the exercise of every faving grace, Chriftian temper, and practice, towards God, your neighbor, and yourself; as taught by the grace of God" to deny ungodliness and worldly lufts, and to live foberly, righteoufly, and godly in this prefent evil world." In the ftudy of holiness and devotion towards God, your faving graces and Chriftian tempers mult, in a lively and vigorous manner, be exercifed in knowing, acknowledgv. 1. Pf. cxxxviii. 1. 2. Job xxxvi. 24. Pf. xxix. 2. Rev. xv. 3, 4. Eccl. ing, worshipping, and glorifying $ If. lviii. 13, 14. 1 Cor. x. 13. . If. him as God, and your God in vi. 6. Luke xii. 35. 2 Cor. v. 14. Rom. Christ. They ought to be em- v. 5, and viii. 5. Luke xiv. II. ployed in like manner, in receiv- Matth. xviii. 4. Num. xil 3. Pfalm cxxxviii. 6. Prov. iii. 34, and xvi. 19. ing, obferving, and keeping pure Matth. xi. 28. Acts xx. 19. 1 Pet. v. 5. and entire all the inftituted ordiEph. iii. 8. * 2 Tim. i. 7, 8, and ii. nances of his worship ;t in mak-1, 3. Acts xx. 24. 1 Tim. v. 23. ti Cor. ix. 24-27, and xvi. 13. # Eph. vi. 12, 13. Gal. v. 17, 24. $$ Col. iii. 1, 5. 1 Tim. iii. 2, 3. and iv. 12. 1 Cor. vii. 29–31. Gal. vi. 14. 1 Chron. xxviii. 9. Deut. xxvi 17. Matth. iv. 10, † Deut. xxxii. 46, and xii. 32. prudent, active, frugal, kind, and affable wife, who may be an help and ornament to you and your family; not an hurt, hindrance, reproach and grief. In your moft tremendous form. Study, neceffary in your choice of a pious, an heavenly temper, as having your Saviour, Mafter, and portion in heaven; as employed in walking and bringing others to heaven; and as expecting your infinitely great and gracious reward in heav-family, a more than ordinary en. Study univerfal decency or knowledge of divine things, holibecomingness, in all your words, nefs, devotion, love, harmony, deeds, geftures, and drefs, fuita- order and gravity, ought to preble to your office, your age, your vail : while you retain your augifts, the graces which you ought thority over them,* and prudentto exercife, and the circumftances ly provide neceffaries for them,+ in which Providence hath placed you ought to manifeft an affectionyou and the church of Chrift.- ate delight in your wife, fympathy This will render your honeft and with her in trouble, and patient pious actions, lovely, even to the bearing of her infirmities. The enemies of your religion.* In children whom God may give you, bearing adverfity, efpecially fuffer- fhould be brought up in the nurture ings for righteoufnefs' fake, ftudy and admonition of the Lord, withto exercise an earnest and vigorous out either finful indulgence or crufaith in God's promifes; hope of elty in your dealings with them, his gracious and feafonable fup- and in due time appointed to fome port, and deliverance; patience, proper business answerable to their fortitude and conftancy under his inclinations, abilities, and flation correction, and kindly refignation in life. Your fervants fhould to it; wisdom and prudence in have not only proper work and judging of the troubles and their wages, but ought to be carefully caufes, and in ufing proper means inftructed, along with your chilfor removing them. Thus you dren, in the principles of religion, will attain to the most honorable and required and encouraged to as well as profitable part of the obferve the fecret, private, and Christian life, and be fitted for di-public ordinances thereof. §§ recting and comforting others in I am yours, J. B. their adverfity.‡ (To be continued.) In your family, you ought carefully to choose fervants that are prudent and fearers of God. But much more circumfpection, and gracius direction from God are If Ivi. 10, 11. Ezek. ii. 6. Matth. xxiv. 48-51, and xxv. 24-30. 1 Cor. ix. 16, 27. ¶ 2 Cor. iv. 17, 18. Co!. iii. 1, 2. Phil. iii. 20. Heb. xii. 1, 2. Job xxxii. 6. I Cor. xiv. 30, 40. t 2 Tim. ii. 1, 3, 10, and i. 8. Pf. xxxix. 9. 1 Sam. iii. 18. Acts xx. 24, and xxi. 13. 2 Sam. xv. 26, and xvi. 10-12. 2 Cor. vi. 4. 2 Chron. XX. 12-20. If. viii. 17. Mic. vii. 7-9. Heb. xii. I-II. 2 Cor. 7,8 * Theff. iii. 8. James i. 4. |