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of a weak brother, by means of the superior knowledge of another brother used without tender charity, and everlasting perdition, is totally remote from the apostle's design. On the whole, the perdition intended in the text, in my view, is the very opposite to edification; and were it allowable to express my sense of its full import in a coined term, it would be disedification. "And through thy knowledge shall the weak brother be disedified, for whom Christ died?"

But, in a practical point of view, how forcible the apostle's expostulation, and how highly deserving of the feeling regard of professors! How criminal the man who despises another that has not attained his standard of knowledge! How aggravated the offence! If we are bound, according to the benevolent genius of the Gospel, to love an enemy, how base must the act be, with haughtiness and unconcern, to wound a brother. If we are to shew kindness to the strong, how shocking to trample on the feelings of the weak brother! To have wounded any through ignorance or mistake, calls for humiliation; but how doubly criminal when superior knowledge inflicts the wound! If we ought to lay down our lives for the brethren, what can be said of him who, when the gratifying of his vanity is concerned, can give up nothing. The condescending Savior gave up his life for his enemies; but the towering, unaccommodating professor cannot give up a punctilio for the edification of a friend; Christ died no less for the weak Christian than for the strong; but this unfeeling giant in knowledge imitates no such model, values no such character.

E. W.

Mr. Editor,

ON EXODUS xxxiii. 19.

In your last Number, J. W. B. wishes for an explanation of Exod. xxxiii. 19, where God says, "I will shew mercy on whom I will shew mercy;" and of Rom. ii. 11, where Paul says, "For there is no respect of persons with God." Unless you receive a better elucidation than the following, it may induce you to gratify J. W. B. by inserting it in your work.

The former passage is applied by Paul,* to illustrate the doctrine of absolute and sovereign election, independent of any excellencies in man. A paraphrase may perhaps be as follows: "I, the Lord, will consult only my own will and pleasure, as to the objects of my sovereign favor, without being determined by any external circumstances in the objects themselves."

Methinks I hear J. W. B. saying, "There seems to be a contradiction between this paraphrase, and God being no respecter of persons." But let him consider that πgоowτоλидlys, a respecter of persons, is used in a forensic sense, and belongs to a judge, not to a sove reign; nor have I ever met with it in the Bible, where election is professedly discussed. This is its meaning in many parts of the Scripture,† particularly in the passage before us, where St. Paul is proving that the Jews, with all their boasted privileges, shall be judged, as well as the Gentiles, on the last day.

Rom. ix. 15.

2 Chron. xix. 7. Deut. x. 17, Eph. vi. 9. Col. iii. 24, 25. 1 Peter

i. 17.

A respecter of persons is one who, from some qualities, external or internal, which he beholds in a person, is led to swerve from justice, which ought to be executed in the most impartial manner, independent of all false grounds. Thus St. James reproves some for giving honor exclusively to the rich, on account of their outward shew, when the poor had an equal claim; and calls it respect of persons. Had the circumstances, as well as the claim been equal, it would not have come under this appellation.

The source of J. W. B.'s perplexity seems to be in taking the word persons, to mean abstractedly the individuals themselves; whereas it refers to the moral qualities, and attendant circumstances in life. If individuals, as such, be understood, he may well have his mind exercised, as he complains; for in this sense it would not be true that God had no respect of persons. The histories of Noah, Abraham, Jacob, David, and in fac the whole Jewish church, prove the contrary; and in election it is still more evident, how much sovereignty makes men to differ. If your querist will consult Beza on the place, and especially on Matt. xii. 14, he will find these assertions confirmed.

The first of these passages, therefore, refers to the sovereignty of God; the latter to his justice. The one points out the source of election; the other, if indeed it must be applied to this doctrine, shews the manner in which it must be made, viz. that God will not confer his favors, nor withhold due punishment, on account of any external circumstances. Where then is the contradiction between these passages? No where: they confirm each other; for God "will have mercy on whom he will

have mercy," because, with him, "there is no respect of I am, Mr. Editor, yours,

persons."

West Malton.

TYRO.

SUM AND SUBSTANCE OF ALL THE BLESSINGS WHICH MINISTERS OF THE GOSPEL SHOULD EARNESTLY DESIRE TO POSSESS.

An Extract from the Rev. Philip David Burk's Collection of Pastoral Divinity.

TRANSLATED FROM THE GERMAN.

MAY that Spirit, which anointed and attended the Lord Jesus, in the discharge of his office, as our great Prophet, High Priest, and King, anoint, attend, and lead us! (a)

May his office-blessing (or the blessing attendant on his own sacred ministry) bless and cheer the whole order of Gospel Ministers!

May the wisdom displayed in his ministry, enlighten and guide each of us! (b) May the zeal he shewed in his ministerial office, urge and strengthen us! (c) May his ministerial faithfulness, at once animate and abase us! (d) May his patience in his ministry, establish and settle us! (e) May the authority which attended his teaching, endow us with ministerial authority! (ƒ) May

(a) Isa. lix: 21. Ixi, 1, &c. chap vi; 1---10. (b) Isa. lii; 13. (d) Heb. iii; 1, 2, 6.

Luke iv: 18, &c. 2 Cor. v. 18---20. (c) Psalm lxix; 9. John ii; 17. (f) Mat. vii; 29.

(e) 1 Peter v; 10.

the glory which shone from his face in the ministry, reflect itself in our faces! (g)

May the temptations and trials which he suffered in his ministry, render him compassionate towards us in all our ministerial temptations and trials! (h)

May his willingness* in his ministry, make us also willing and ready to serve in ours, both by day and night! (i)

May his being sent by his Father, and performing his ministry, give energy to our ministerial functions! (k)

May his fear and trembling, in his official sacrifice of himself, make us fear and tremble in the execution of our ministry! (1)

May his not pleasing himself, preserve us from all self-complacency! (m)

May his meat in the discharge of his office to do the will of his Father, be also our meat in the discharge of our office! (n)

May his consolation in the ministry† be also our consolation in ours! (0)

May his agony in prayer, in his ministry, excite us to pray without ceasing! (h)

May his enduring, in his ministry, the reproach, contradiction, ingratitude, cold neglect, persecution, and

(g) John i. 14. 2 Cor. iii: 18. (h) Heb. ii; 17, 18; and iv: 15. (i) Mat. xx: 26---28. (k) John xvii: 18. (Heb. v: 7. (m) Rom xv: 1---3. (n) John iv: 34. Psalm xl: (p) Luke xxii: 44. Eph.

2 Cor. iv 7.

8. Heb. x: 7. (o) John xvii: 6---8.

vi: 18. 1 Thes. v: 17.

* "Him that cometh unto me, I will in nowise cast out." John vi: 37. "All that the Father giveth me shall come unto me." John vi: 37.

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