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that was only occasional, and when it was vouchsafed, other ministrations, not having the same infallible character, were, for the time, silenced. See 1 Cor. xiv. 30. It may suit the presumption of later days to exalt teachers into the place of "oracles"; but the Apostles do not do this. On the contrary, they command all teachers and speakers to speak as THE oracles of God, i.e., the Holy Scriptures. Another and the last instance to which I shall at present refer, is the omission of the article before vouoç in cases where it unquestionably denotes "THE Law." See Rom. ii. 14. For when the Gentiles who have not THE Law by nature-τα μη νόμον έχοντα φύσει. And Rom. ii. 13. "Hearers of THE Law". ακροαται νόμου: “ doers of THE Law," Tоinтaι voμov. See also Rom. ii. 29, & iii. 31, & iv. 13; ποιηται νόμου. Philipp. iii. 5, 6 & 9; Heb. vii. 12, and many other instances as given by Winer, Gr. Gr. iii. § 19.



As respects the meaning of warpia, in Eph. iii. 15, there can be no doubt that it means "family"; not indeed in the restricted sense of that word, as when we apply it to one household, but in that wider sense (answering to the Latin "gens,") in which we are accustomed to speak of the family of the Plantagenets, the family of the Tudors, &c. -meaning those of a common stock or kindred. The word in Hebrew to which it answers is, which our Translators rightly render "family," or "kindred." Of this we have hundreds of instances in the Old Testament. That warpia is the word in Greek that answers to , we have inspired authority for saying: for although the Septuagint in Gen. xii. 3 render it, as they frequently do elsewhere, by puλn, "tribe," yet the inspired writer in the Acts rejects φυλη, and adopts πατρια. “In thy seed shall all the kindreds (лn, Tarpiai) of the earth be blessed." Acts iii. 15. "In the enumerations of the Hebrews, the particular tribes were divided into families (navn) and the families into fathers' houses (8). 'Number the children of Israel according to their families and their fathers' houses.' Numb. i. 18." Gesenius. Thus we read of Joseph, that he was "of the house, as well as of the family of David”ε OIKOV KAι TAτpias. He would have been of the family of David, if he had descended from any of Jesse's sons: but he would not in that case have been of the house of David.

In Israel, there were of course, multitudes of those "households " and "families." There, as in every thing earthly, increase produced division and virtual separation. But in the Heavenly Family, it is otherwise. Although gathered from various sources, (for what more

contrasted than Gentile and Jew) yet in Christ, they are knit into everlasting unity. As we say one God, one Father, one Lord, one Spirit, so also we say, "one family." To this family there is none other like. Its calling and its dignity is singular, peculiar, isolated. We can well understand, therefore, why we should say aσа аτρia, and not ἡ πασα πατρια.

A habit prevailed once with many of translating Tarpia in this passage as if equivalent to warporns, "paternity": but this practice has been wisely renounced by recent commentators. See for example Alford, Eadie, Ellicott, &c. It is wonderful how such a translation could ever have gained currency. Suicer, after observing that Tarpia πατρια in this passage denotes "the Church triumphant and militant," quotes the following-πατριαν δ' ονομάζει το συστημα των εις τον θειον καταλογον συντελούντων: catus seu collectio eorum qui divino annumerantur catalogo. Greg. Nyss., as amended by Suicer. Herodotus uses Tarpia in the same sense. See Herod. I. 200.

On the duty of giving heed to the Predictions of Scripture respecting Events that are to intervene between the Departure and Return of the Lord.

THAT it is our duty to expect whatever the Scripture commands us to expect, is a truth too obvious to be questioned by any who reverence the Word of God. The hope of the Church is the return of her Lord. That hope He has set before us in those well-known words, "I will come again and receive you unto myself, that where I am, there ye may be also." Until then, we are appointed to remain militant in the earth, conflicting with many dangers, and many sorrows. If, in respect of the future, the Church had been instructed only with reference to its hope; if nothing respecting its own history or the world's history during the present period had been revealed; if the time of our sorrowful militancy had been left blank and undelineated, then, it would have been sinful presumption to affirm that any one event must occur in the interval between the departure and return of the Lord. But if the Scripture has not been silent respecting the time of our militancy-if, on the contrary, it has prophesied very abundantly respecting the whole period of the Lord's absence, and more especially respecting the events that are immediately to precede His return, then, it becomes our duty to mark well what the Scripture has said, and to expect every thing that it has commanded us to expect until the night of evil close. Otherwise, we despise the "light that shineth in a dark place": we refuse to make it "a lamp to our feet."

When the doctrine of the Lord's premillennial return was, about thirty years ago, revived in the Church, those who taught it were, for the most part, accustomed to say, that no event previous to His return was to be expected. This was taught, not because it was believed that the early Churches were forbidden to look for events that were to precede the coming of the Lord, but because we were

supposed to be differently circumstanced. They, it was argued, had the whole course of the dispensation before them prophetically delineated in the Scripture, and consequently, by them, many events must necessarily have been expected: whereas we, it was said, were living at the very close of the dispensation, when every predicted event had been accomplished, and therefore, nothing any longer remained for which to wait.

But when the Scripture was searched more carefully, it was found that we had erred in supposing that all the prophecies that pertained to the present dispensation had been accomplished. It was found that Zechariah xii. & xiv., & Matt. xxiv. 15, revealed events yet to be accomplished in the Land of Israel before Israel is forgiven-that the Head of the Roman Apostasy is not THE Antichrist who is to blaspheme God in Jerusalem, and to reign over all the kingdoms included within the whole Roman World-that the whole Roman World, Eastern and Western, has not yet been divided into the Ten Kingdoms that are to close its evil history-that the 1260 days of Antichrist's blasphemy, instead of being accomplished, have not yet commenced-and that the predictions of the book of Revelation yet remain to be fulfilled. Thus we again found ourselves placed in circumstances closely resembling those of the early Churches, having a path before us prophetically marked by events intended as signs of the great approaching end.

Yet great reluctance has been exhibited by many in consenting to fall back into the place into which Truth constrains. Some, earnestly desiring the return of the Lord, are impatient of any thing that implies delay. Hope delayed maketh the heart sick." Others again, more weak in faith and timorous, and perhaps little acquainted with the Word of God, shrink from saying that there are to be events antecedent to the Lord's return, because they feel it to be a solemn thing to venture an assertion, which, to their conscience, appears almost equivalent to saying with the evil servant, "my Lord delayeth His coming."

But although I would desire to respect the feelings that severally characterize each of these classes, we must, nevertheless, remember that every thing inconsistent with Truth, must be of the flesh and not of the Spirit. It was not the Spirit, but nature slow to receive what the Prophets had spoken, that brought the women with spices to the sepulchre. It was feeling unguided by Truth; for they knew not the Scriptures, and therefore understood not the thoughts and intentions

of God. So in the present case: error and danger to the Church must result, if feelings or prepossessions be acted on that will not abide the test of the Word of God.

It has then been very extensively stated and extensively received, that it is spiritually injurious to the souls of God's people to believe that any event is to occur between the present moment and the Advent of the Lord: for that it is necessary to a right habit of soul to be in momentary expectation of His return.

If it were merely said that the one great object of the Church's hope and faith is the coming of the Lord, and that the Holy Spirit would seek to carry our thoughts over all intervening circumstances, so as not to rest in any thing short of the return of the Lord-such a statement might unhesitatingly be received. But this is not the statement. What is meant is this-that it is contrary to the mind of the Lord that the Church should have the knowledge of any event as certainly to occur previous to His return.

But surely the pattern of our instruction is the Scripture. There, if anywhere, we learn the manner in which God adapts His communications to the spiritual necessities of the heart of man, for "He knoweth what is in man." If there were something necessarily injurious to the soul in becoming acquainted with events which are appointed to occur previous to the Lord's return, we should not have found the early Churches instructed as they were: for they were instructed as to the occurrence of events which rendered the daily and instant expectation of the Lord's return, in their case, impossible. Peter, for example, has his own death foretold to him previously even to the commencement of his ministry, and yet no one would, on that account, affirm that Peter had not the proper expectancy of the Lord's return. If it had been the mind of the Spirit that he should have kept back the knowledge of this fact from the Church, he might, of course, have buried it in his own bosom. But Peter did not think it necessary to the right spiritual condition of the saints that they should be ignorant of the occurrence of this event On the contrary, in a catholic Epistle (an Epistle which he wrote not of himself, but as inspired by the Holy Ghost) and in a passage in which he had been earnestly exhorting the Church to more vigorous service and watchfulness, he adds, "Yea, I think it right, as long as I am in this tabernacle, to stir you up, by putting you in remembrance; knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. Moreover, I will endeavour that ye

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