conceptions of his character. Many facts attest this. Witness the curse of nature; the troubles of men; the overflowing scourge; the fire from the Lord out of heaven; the deathbed of an awakened but an unchanged sinner; their worm that dieth not, and the fire that is not quenched. Can we say, in the face of such testimonies, that God is indifferent to the sanctions of his law? No. Verily there is a God that judgeth in the earth. But, in the incarnation and cross of Christ, we have a singular and overwhelming confirmation of his own exclamation, "But thou art holy!" The fact that Christ died, shows that the divine nature is infinitely, eternally, and unchangeably opposed to all sin. It shows that God cannot but hate it-cannot but punish it; and that it is utterly and infinitely impossible to pass it by in whomsoever, on whomsoever it is found. If it had been possible to pardon sin when charged against any în divine reckoning, infinite love, and wisdom, and power, would have all stood forth to prevent the sufferings of the Son of God, who had no sin of his own, but was charged by imputation only with the sin of others. And, if he was smitten, no other can possibly escape without rendering satisfaction to the law; and they who cannot present the righteousness of Christ, must bear it in their own persons. Let us rejoice that, when Christ condemned sin, he at the same time justified the sanction of the law. When he made a show of principalities and powers, he also magnified the law and made it honourable. How mysterious, and yet how intimately connected with godliness, that he who was above all law should be made under it, should live under it, ́and die under it! And he did this not merely to save sinners, but that the character of a Three-one God might be vindicated in their salva

tion.

Can any one behold this evidence of God's determination to pre

serve the integrity of his law, and yet live in sin? If we really believe that it was on account of our violation of the law that the Son of the Blessed became a servant of servants, shall we not reverence that law, and shun every appearance of evil? If we really believe that God made the manifestation of his forgiving mercy the occasion of a brighter display of the holiness, and justice, and goodness of his character and law, shall we not serve before him, in holiness and righteousness, all the days of our life?

God manifest in flesh is a mystery of godliness, because abundant provision is thereby made for the pardon and acceptance of the most guilty of Adam's children. Let it not be said that, in this view of it, the cross is a mystery of ungodliness. We may safely leave the refutation of this objection to those who have received a plenary pardon for all their transgressions, and have washed their robes in the blood of the Lamb. What is salvation? A deliverance from sin, and not a liberty to sin. Shall we continue in sin that grace may abound? God forbid. There can be no pardon, no acceptance, and no holy performance, so long as we are under guilt. An unpardoned person cannot be a godly person. What is materially good may be done, but the state, and feelings, and motives, are utterly at variance with the spirit of evangelical obedience. By the incarnation and sufferings of Christ, ample provision is made for justifying the persons, and sanctifying the services, of those who were formerly condemned and ungodly. To those who are in Christ Jesus there is no condemnation, and they walk not after the flesh but after the spirit. The moral transformation, as well as the formal justification of sinners, is secured. The law is fulfilled and magnified, and pardon follows. The Lord is well pleased with Emmanuel's righteousness, and all who embrace

it are accepted as in th the Beloved. In the face of Christ we behold the master-stroke of divine wisdom in finding out the "witty invention," how could God be just and the justifier of the ungodly a problem that would have for ever baffled the wit of men and the intellect of angels. We can now look to all God's perfections, and to all the requirements of the divine law, and yet see in the cross a way of deliverance from sin and its consequences. And if any shall urge that their sins are pecu liar, singularly aggravated, that word meets their case" The blood of Jesus Christ, God's own Son, cleanseth us from all sin." Let the most guilty and polluted on earth put God in remembrance of this, and they will assuredly find that the God of truth will not deny himself., rats The mystery of the incarnation is calculated to advance godliness, be cause all the commands of God were realized and answered in the perfect ex ample of Christ. The Saviour died as an example as well as a substitute. He suffered, leaving us an example that we should follow in his steps. The pattern which men are called to imitate, is perfect. The gospel teaches all to aspire after the image of God: and it is one of the innumerable proofs of the wisdom of God in a mystery, that it is adapted to our present state, seeing it has brought God nigh unto us. Infinite Perfection Eternal Virtue-has been manifested in flesh and dwelt among us. We are then to CONSIDER Him of whom it is recorded, that he was holy, harmless, undefiled, and separate from sinners. All his children are predestinated to be conformed to his image. It became him to fulfil all righteousness. He was the Living Law. His obedience was perfect. Even his enemies found no fault in him. In the various parts of his manifested character, we have a complete, matchless example. "Go and do likewise," is the divine command.

In our measure let us be even as he was in this world.

"

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Without controversy, the incarna tion is a mystery of godliness, inasmuch as it demonstrates the exceeding greatness of God's love to men. Love is one of the divine attributes which has peculiar attractions for his rational creatures. We are overawed by his majesty. We see our impotency in his power, our foolishness in his wisdom, and our sinfulness in his holiness but the love of our God and Father throws a mild lustre over all his character. It is in his love. we see a Father's pity and a Saviour's ransom. The deep and delightful emphasis with which man can speak of divine love, arises from the fact, that he is the only object of it in connexion with the incarnation of him who is the fellow of the Lord of Hosts. To love men fallen is truly marvellous. The question, however, was-How shall it be seen to be a holy love? The death of the Lord of glory is a sufficient answer. To create us pure, and happy, and immortal, was great love; but the exceeding greatness of God's love is seen in the mission of Christ-in his kindness to the prodigal who had spurned his love, and would have none of him. In Christ's incarnation and death, we behold the ocean of divine love rolling in all its Majesty-an infinite love exhibited in an infinite exhibition; for "God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." And He whom the Father sent, willingly came. He did not cling to the hand that gave him, but said -"Lo, I come; to do thy will I take delight." Shall we not, therefore, love him who first loved us? And this is our love to Christ, that we keep his commandments. This is the proof that we love him as we love none else. Let this love constrain us. Love is the fulfilling of the law-is godliness. "But ye, beloved, build

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ing up yourselves on your most holy faith, praying in the Holy Ghost; keep yourselves in the love of God, look

ing for the mercy of our Lord Jesus Christ, unto eternal life." C. M.

THE matter on which this assembly was called to decide was one of very great importance. It was, whether it was necessary that a convert from heathenism to Christianity, besides believing on Christ, should be circumcised and keep the law of Moses. On this subject Paul afterwards received a full revelation, and wrote the Epistle to the Galatians, to establish the belief that a man is justified by faith without the works of the law. He assures that church that he had this doctrine from heaven, and denounces a curse on him who holds an opposite scheme. "For I certify you, brethren, that the gospel which was preached of me was not after man: for I neither received it of man, neither was I taught it but by revelation of Jesus Christ: Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached, let him be accursed." But when the opposite doctrine was taught at Antioch, though he opposed and condemned it, he says nothing about his having a revelation from heaven denouncing it as unsound and dangerous. At Jerusalem there were at least two apostles, perhaps more, and it is likely many others, who were occasionally inspired; but none of them seem to have had a revelation from God on the subject. When they met to discuss and decide, they proceeded like men uninspired. first the assembly was far from being unanimous. "There was much disputing." What the friends of legal doctrine said we are not told; but when apostles rose to speak, they do not say that they had the mind of

At

Christ on the subject, but drew conclusions from their own observation and experience, and from the Old Testament Scriptures. Peter states that he was the first who preached the gospel to the Gentiles; that he preached salvation through Christ without the works of the law; and he draws the proper conclusions from his success. "Men and brethren," says he, "ye know how that, a good while ago, God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. And God, which knoweth the heart, bare them witness, giving them the Holy Ghost as he did unto us, and put no difference between us and them, purifying their hearts by faith. Now, therefore, why tempt ye God to put a yoke on the neck of the disciples which neither our fathers nor we were able to bear? But we believe that, through the grace of the Lord Jesus Christ, we shall be saved, even as they." Paul and Barnabas, the decided enemies of the necessity of circumcision, took the same ground with Peter, and "declared what miracles and wonders God had wrought among the Gentiles by them." James draws a similar conclusion from an Old Testament prophecy, and proposes a resolution, which was unanimously adopted by the assembly.

Now all this is very remarkable. Supernatural revelations were then very common in their church meetings. Paul says to a Christian church, "When ye come together, every one of you hath a psalm, hath a doctrine, hath a revelation, hath an interpretation." The apostles usually spake

and acted in the church as men who were immediately guided by the Lord. In the choosing of a successor to Judas, the proposal of Peter was acquiesced in, and acted on as coming from the Head of the church. From the same source evidently came the decision of the twelve respecting the election and ordination of deacons. But in the case before us a most momentous matter is to be settled, and with as little delay as possible; and yet no one in the church has a direct revelation from God on the subject. A reference has been made of the cause from the church of Antioch to the apostles and elders, which is unanimously taken up, and decided upon information drawn from providence and scripture. No Christian will conclude that men so wise and good went wrong in adopting this plan. They were shut up to it by the providence of God, and their decision had the sanction of heaven, by its accordance with subsequent revelations on the subject, and the efficacy which it had in giving peace and comfort to the church. Taking a view of the whole matter, it seems to be intended for an example to the church in the management of her affairs. It occurred at the time when God was teaching her the doctrines she was to believe, and the government she was to administer. most prominent persons in it were the men whom God employed to direct the church. The procedure is distinctly detailed; and it is such as may be followed in any age. As it is evidently intended for the direction of the church, it may be useful to inquire what instructions it communicates. It teaches,

The

I. That general Synods of officebearers in the church should meet to determine those matters which cannot otherwise be properly settled. Of this assembly the apostles and elders were members. The elders, as distinguished from the apostles, were the pastors and rulers of the church;

the elders who ruled, and those who also laboured in word and doctrine, The church had been but lately formed, and in many things had not been distinctly organized. From this history we are led to conclude, that the churches through Palestine were in a great measure dependent on Jerusalem, from which apostles, evangelists, and others, went out to minister through the country, The elders seem to have superintended those churches. When the disciples at Antioch determined to send relief to the brethren which dwelt in Judea, they did it, and sent it to the elders by the hands of Barnabas and Paul. When, long after this, Paul came to bring alms to his nation, and offerings, he carried them up to Jerusalem.

Paul also, and Barnabas, were members of the assembly. After it had met, had entered on the consideration of the business, and many members had delivered their opinion, they were heard with much interest, "declaring what miracles and wonders God had wrought among the Gentiles by them." It was not merely with a view to give an account of their mission, for this they had done before, v. 4. "And when they were come to Jerusalem they were received of the church, and apostles, and elders, and they declared what things God had done with them." In ch. xvi. 4, the decrees are termed "the decrees which were ordained of the apostles and elders which were at Jerusalem :" But Jerusalem is mentioned there merely as the place where the decrees were passed; and there is nothing to intimate that the apostles and elders who resided at Jerusalem were the only members of the assembly. Paul and Barnabas in their speeches followed the same tone of argument with Peter; and, as they did not preach the necessity of circumcision, plead, that the mind of God on the subject was evident from their success. There were other commissioners from Antioch in the

assembly; and probably they were the men who had contended with Paul and Barnabas, and who defended the side of error after the assembly had entered on business.

Antioch stood connected with the churches among the Gentiles somewhat in the same way as did Jerusalem with the churches in Palestine. From it had Barnabas and Paul been sent on their mission, and to it they returned and gave an account of their labours and success. They may be considered as, along with the other disciples from Antioch, representatives of the Syrian churches. They had, indeed, ordained elders in every church, but it was when they had visited them the second time; and these office-bearers, so lately introduced into the church, were not so likely to possess that intelligence and experience which were necessary for deciding in a matter of such importance. What progress the gospel had made in other departments of the world we cannot tell; but in this Synod there seems to be collected the representatives of the churches mentioned in this book. If all the surviving apostles were present (and the history leads us to think so)-if the elders in Judea were present, along with Barnabas and Paul, and other deputies from Antioch,-there was a collection of all the church rulers authorized and fitted to judge in such a matter. It had as much of the characteristic of a general assembly of the church, as what, in the then existing circumstances, it could well have.

There were in the assembly private church members called "The Brethren," and they joined in the salutation to the churches, and perhaps in the choosing of the commissioners. But they are brought forward in the letter merely in compliance with the custom of the age. There is nothing more certain, than that Paul's epistles were sent from him as an individual, and were re

ceived on his apostolic inspiration and authority; but many of them are introduced as if others wrote along with him. Timothy is joined with him in four of them; Timothy and Silvanus in two; and, in closer resemblance to the case before us, another epistle begins," Paul, an apostle, and all the brethren which are with me, unto the churches of Galatia." But to the brethren this case was not referred, nor did they meet to judge in it, nor did the authority of it come from them. The deputies went up "to Jerusalem unto the apostles and elders about this question;” “ the apostles and elders came together for to consider of this matter;"" the decrees were ordained of the apostles and elders which were at Jerusalem.”

II. That matters which cannot be judiciously settled in a particular department of the church, should be referred to a general assembly. There arose, at Antioch, a difference of opinion on a subject in which God had not given a precise revelation; and, when they could not agree, they very properly came to a determination to refer the matter to the apostles and elders, to meet at Jerusalem. It is an example of a court of review. The decision given in the matter, and the acquiescence of the church in it, teach us, that, when a matter is regularly brought before a general synod, it is warranted to give a decision, to which the different parts of the church ought to submit. There may arise questions in the church to which. it is not easy to apply any of her ge neral laws, and for the settlement of which there is no sanctioned precedent, and these cases ought to be referred to a general meeting of rulers. Thus we obtain a judgment from the collected wisdom of the church, more likely to be right than if it were given by a part, and, as it comes from the whole, having more authority. When a church is somewhat extended, there may matters arise in which different parts of it are concerned,