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fore doing this, we shall yet propound a question or two on the office or offices sustained by the author of this letter.

What, James, is intimated by the title a called Appstle?

James. An Apostle means one sent out by one or more persons, on some mission; and to be a called Apostle, I presume, indicates that he was specially sent, and did not of his own will or purpose assume the office.

Olympas. Very good. What offices were implied in this term as expounded by Paul himself?

James. He says that he was "a preacher and a teacher of the Gentiles" in the truth or gospel of God, and set apart to this work.

Olympas. Are there not, Henry, different orders of Apostles mentioned in the New Testament?

Henry. You told us there were three orders. Jesus Christ was the one only Apostle of God, sent out by him, and from his own presence; the Twelve called and appointed and sent forth by Jesus Christ himself during his lifetime to the Jews; and Paul, sent out by him to the whole world, but especially to the Nations, or Gentiles.

Olympas. Was it not necessary that an Apostle of God, or of Christ, should have seen and heard, and been commissioned in person by him that sent him?

Henry. It was so in all these cases: for Jesus came out from God, and was sent by him to be the Saviour of the world. John xvii. The twelve Apostles were instructed by Christ in person, and sent out by him and from his presence. Paul also saw and heard the Lord Jesus Christ in person on his way from Jerusalem to Damascus, and was then called and sent to the Gentiles as a chosen vessel freighted with the gospel, to be carried and delivered to all the nations of the earth by him.

Olympas. Can you, Susan, tell us who was constituted the third class of Apostles?

Susan. They were missionaries, sent out by the churches on any special errand.

I think you quoted a passage from the Greek Testament, in which certain persons—Titus and Luke, for example-were called the Apostles or Missionaries of the churches, because chosen and sent by them to carry the bounty of certain churches to Jerusalem.

Olympas. It may have been Luke, or Apollos, or Mark, or all of them; but of this there is no certainty. We may, however, certain. ly conclude that whoever they were they were called by Paul Apostles or Missionaries “of the churches.” 2 Cor. viji. 23. And equally certain it is that Paul called Epaphroditus the Apostle, or Missionary, or Messenger of the Philippians, ch. ii. 25. Paul, however, stands conspicuous as the called Apostle of Jesus Christ to the Gentiles; and, as such, enjoyed and displayed all the extraordinary signs or proofs of an Apostle. By whom, James was the church in Rome, not of Rome, gathered or planted?

James. Not by Paul; for when he wrote this letter he had never been there. He said he had often purposed to visit them because of the great fame of the church; but had not when he wrote this letter yet seen them. Some say it was planted by Peter.

What do you

say, Father?

Olympas. Of this there is no evidence in the inspired and authoritative writings of either Apostles or Evangelists of Christ. And certain it is that Peter was not in Rome when Paul addressed this letter to them; for in naming twenty-seven persons known to himself in Rome at this time, he could not have forgotten Peter. See ch. xvi. This is a fable long since exploded by the most learned and most reputable Christian authorities in the world.

I would have you all to notice that Paul calls the gospel of Christ the gospel of God—not because Christ is divine, but because the gospel was conceived and originated in the grace and philanthropy

of God.

Again, I would. have you noté emphatically the clear and explicit testimony of Paul, given spontaneously, to the divine nature of Jesus Christ, in the 3d verse. According to the flesh he was born of the race of David. But if he was not more than born of the flesh, as all other men are, why say according to the flesh? This would be senseless unless he had been partaker of a divine nature or proved to be the Son of God according to a spiritual nature. According to the fleshevidently indicates humanity; and as certainly in this antithesis, “according to the Spirit" unequivocally indicates divinity. Two natures, then, meet in the person of Jesus the Christ.

Clement. What a sublime conception does Paul here express of the mysterious and sublime person called Jesus Christ! His glorious peculiarity, rather his peculiar personality, is, that he is a Divine Man, uniting in himself every attribute of humanity and divinity.

What, may I ask, Susan, is the most indisputable evidence of this glorious truth?

Susan. His resurrection from the dead. Being divine, it was imssible that he could have been involuntarily held under the power

of the grave.

Ephraim. What think you, Father Clement, are the precise ideas attached to “grace” and “apostleship,” verse 5?

Clement. I presume that their own conversion to God through him was of grace, and so understood by Paul. But he and some others had received more than grace—they had received a postleship for the purpose of bringing many out of all nations to the obedience of faith. In proof of which he says, "Amongst whom, or those who have become obedient to the faith, are you of Rome.”

Olympas. Then comes his usual salutation: "To all in Rome, beloved of God”—to the called those who had obeyed--those only who had obeyed. Those only who obey are called. God may be calling others, but they are not the called until they obey the gospel. Can any of you furnish from these seven verses, with which we must close our present reading, having spent so much time on the introduction of this epistle; I say, can any of you furnish a second proof of the divinity of Christ?

[After a long pause,] Susan. I am not sure that I am right, but it would appear that God the Father of our Lord Jesus Christ and the Lord Jesus Christ are equally invoked when grace and reace are equally supplicated from both. Does not Paul pray that grace and peace from God our Father, and from Jesus Christ the Lord, may be dispensed to them? Could he have thus associated a man or an angel or a mere creature with God in supplicating grace and peace from both?_!

Ephraim. Before we close our books I would remind brother Olympas that the origin or beginning of the church in Rome has not been developed this evening. I would request from sister Susan her exposition of this matter.

Susan. I can remember no notice of the commencement of this church in the New Testament, unless it can be traced to those Roman Jews and proselytes that are named in Jerusalem as having been present on the great day of Pentecost, and represented as participants of the blessings of that day.

Clement. I presume we can find no better origin for the church at Rome whom Paul addressed. They doubtless carried the gospel home to their own city.

Olympas. You will, my children, be prepared on the whole first chaper for to-morrow evening.

A. C.

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NO. IX It has been observed by more than one independent thinker connected with the existing religious parties, that men are singularly disposed to take leave of common sense when they enter upon the consideration of any subject appertaining to religion. They seem to think, since the things of religion belong to a different sphere from the things of the world, that nothing on earth can have any thing to do with them; and that, because revelation presents matters which reason could never have discovered, they are divest themselves of reason in order to be duly prepared for spiritual contemplation.

In no case is this striking proclivity more strikingly displayed than in the views commonly taken of the influence of the scriptures upon the mind. This is attributed to a mysterious energy inherent in the very words themselves, independent of the authority from which they emanate, and the importance of the ideas they convey. There seems to be associated with reverence for the word of God, an indefinite and superstitious notion that supernatural or miraculous power adheres to the very expressions of the sacred volume, and that “the letter” itself has not only the power to “kill,” but the ability to "make alive.” It appears to be forgotten that the expressions of our version of Holy Writ are those of our native tongue, and that its words are the words of every day intercourse; the language of society; the conventional signs of thought. The obvious truth is overlooked, that we have here no importation of words from any celestial vocabulary endued with intrinsic spiritual efficacy; and that, if a single term is employed in an appropriated sense, or a single new one added, it is done in entire conformity with the laws of human language, and can have in itself no more power or meaning than men have given it.

If it were otherwise, language would of course cease to be understood by men, and would be no longer of any avail as a vehicle of thought. To have invented a new language of a celestial character, if such a thing might be, as a medium of divine communication, would indeed have been a useless miracle, since it would have implied the necessity of a second miracle in order to render it intelligible. It was the part of divine wisdom to adopt the existing language of men, and to employ the words of men in their usual and proper meaning. No new power was given to these words; no greater deree of intelligibility than they possessed already; nor were they

distinguished by any exemption from the operation of the usual laws of grammar; or rendered in any degree independent of the common pre-requisites to the just interpretation of language.

It is, indeed, admitted by the best critics, that the ideas only, and not the words of scripture, were the dictation of the Spirit. And upon this view is based the explanation of the difference of style so noticeable in the different writers of the New Testament, They were not, then, properly inspired writers, but inspired thinkers; and delivered to us, each, in the language which he judged most appropriate, the thoughts suggested by the Heavenly Monitor. But, even on the opposite hypothesis, that the Spirit of God dictated, in every case, the very words which are recorded, language itself must necessarily have prescribed limits to choice, and restricted communication to the narrow precincts within which it is itself confined.Sometimes, indeed, as in the case of Paul, admitted to the glories of the third heaven, human speech seemed to be wholly incapable of conveying to others the impressions received; and it is evident that on many occasions the language of earth was inadequate to the complete exhibition of the things of the spiritual world. The most brilliant imagery is assembled; the boldest metaphors, the noblest antitheses, the most lofty and comprehensive epithets are employed: yet after all it is intimated that the reality exceeds the description; that contrasts are imperfect; that words are too few and too feeble:

-the celestial robes are "whiterthan the vestments whitened by the fuller's art; the building of God which is to replace this earthly house, is but negatively pictured, as "not made with hands;" the ssure word of prophecy” is but as a light shining amidst the darkness of night, “till the day shall dawn” and the "day-star” itself arise "in the heart."

That such should be the case is nothing more than might be expected from the nature of the subjects of divine revelation. And for the same reason it will be more especially true of some of these subjects than of others. But in no case should too much be expected of human language. It should be remembered that thought is before words and often greater than these, and that mind is before and superior to thought. To give access to mind is the object of all the complicated apparatus of perception and of expression; and the facility of this access must vary with the power which this confers, and with the circumstances under which it is employed. These matters, indeed, are so obvious, that they scarcely require to be stated, were it not for the reason we mentioned in the beginning. SERIES III.- VOL. VI.


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