that the Lord pitched it, and not greater and more perfect taberman,' (Heb. viii. 2.) that it was nacle, not made with hands, (that ' not made with hands, that is, not is, not of this creation,) and not of this creation.' (Heb. ix. 11.) through the blood of goats and The expression in Scripture, not calves, but through his own blood, made with hands,' denotes that entered once (i. e. once for ever, which is effected by the immediate never to be repeated,) into the power of God, without the inter-sanctuary, having acquired eternal vention of any inferior agency. It redemption." "

therefore, in the case before us, Grotius's note is so judicious intimates that the fleshly tabernacle and satisfactory, that it deserves to of our Lord's humanity was form- be inserted. "The design of the ed, not in the ordinary way of writer is to declare, that Christ nature, but by the immediate ex- entered into the highest heavens ercise of Omnipotence. through his sufferings and death. "Many modern commentators, To keep up the comparison with it is true, understand the 'taber- the high-priest under the law, his nacle,' in these passages, as the object is to declare that Christ enheavenly state. Yet these writers tered through his body and blood; make the sanctuary' also signify for the body is very properly put the same object; thus confound-by metonymy for bodily sufferings; ing two very distinct images. The and it is common in all languages propriety of the figures, the argu- to use the term blood to denote ment of the connection, and the frequent use of oкñvos and σkýνwua (tent and tabernacle), to denote the human body, (2 Cor. v. 1-4; 2 Pet. i. 13, 14; and this use of at least σkvos is common in Greek writers-see Wetstein on 2 Cor. v. 1. and Schleusneri Lex.) satisfy me of the justness of the interpretation of Calvin, Grotius, James Cappel, Dr. Owen, &c. It is no objection, that in Heb. x. 20. 'the veil' is the symbol of the Messiah's human nature for the veil, as one of the boundaries of the tabernacle, in a natural sense belonged to it; and the passage relates to our Lord's death, so that the veil is very fitly introduced, marking the transition out of life into another state. The text was partially quoted above, for the sake of presenting alone the clauses on which the argument rests. Itis proper here to insert it at length. The reader will observe the apposition of the tabernacle' and 'the with the Syriac britho, the plural blood.' But Christ, having pre

death, as death follows upon any very copious effusion of blood. Yet he does not express the body by its proper word, but uses a symbolical description, suitable for carrying on the comparison. The Hebrews were accustomed to call the body a tabernacle; and from them the disciples of Pythagoras deduced the expression. In particular, the body of Christ is called a temple, on account of the indwelling divine energy. (John ii. 22.) Here this body is said to be not made with hands,' and the writer explains his meaning by adding, that is, not of this creation;' understanding by creation the usual course of nature, as the Jews apply the Talmudical term Beriaht (creation, any thing created,) for the body of Christ was

* Dr. J. P. Smith's Scripture Testimony to the Messiah, vol. ii. pp. 17-19, 29, 30.

which is essentially the same בְּרִיאָה *

sented himself, a high-priest of of which, Jberyotho, is used in the the blessings to come, through the ancient Peshito version on this place,

conceived in a supernatural man-has been given, situated in the dener. In this sense he properly sert which extends from Jericho to employs the term not made with Jerusalem. This was certainly in hands, because in the Hebrew that district of the holy land called idiom any thing is said to be 'made Judea, as distinguished from Sawith hands' which is brought to maria and Galilee; but if even this pass in the ordinary course of na-opinion were well founded, it would ture. (See v. 23. and Mark xiv. not assist us in determining from 58; Acts vii. 45; xvii. 24;. Eph. what place our Lord departed into ii. 11.) The prophets frequently Galilee: for not only the manner give to idols the appellation made in which the event is introduced, with hands, as the opposite to any but the fact that our Lord had thing divine." previously heard of the imprisonHere, then, we are presented | ment of John, lead to the concluwith an exact correspondence with sion that his departure into Galilee the evangelical narratives, not only at this time, did not take place respecting the miraculous concep- immediately after his temptation tion, but also the sufferings, death, in the desert, where ne could not and ascension of our Lord, which have heard of that event. It is from its very nature must be pro- true, that the manner in which St. nounced at once to be wholly un- Luke speaks of his return appears designed. It is not a narrative, as if it were immediately subsenor even a direct statement, but a quent to the temptation-" and figurative allusion, which implies Jesus returned in the power of the these great and glorious events; Spirit into Galilee" (Luke iv. 14.); nor, we conceive, can this indirect | but, upon close inspection, it will and latent allusion of the Apostle be accounted for on any other principle than the admission of the truth of the Sacred History.

be found to contain no determination of time, as it might with equal propriety be said of him, that "he returned in the power of the Spirit," whether it were a twelvemonth No. VI.Chap. iv. 12. or a day subsequent to that event. "Now when Jesus had heard By a reference, however, to the that John was cast into prison, he | Gospel of St. John, it will be imdeparted into Galilee."

mediately apparent whence our It may with certainty be inferred Lord returned into Galilee. He from this passage, that our Lord relates, that after the testimony of had previously been in some place John the Baptist, and consequently not situated in Galilee. Of this, subsequent to our Lord's temptahowever, St. Matthew (nor yet St. tion, (which took place immediMark, ch. i. 14.) gives us no in-ately after his baptism, Mark i. 12; formation. In the preceding part Luke iv. 1.) but which he does not of the narrative, he informs us that record, Jesus was present at a the tempter "took him into an marriage in Cana of Galilee, where exceeding high mountain," (ver. 8.) he changed water into wine; and and that when he had left him thence departed, first to Caperthere ،، angels came and minister- | naum, and then to Jerusalem, to be ed unto him”(ver.11.); but the present at the passover, where he situation of this mountain is wholly uncertain, though the common opinion is, that it was that to which the absurd name of Quarantania

|

expelled the buyers and sellers from the temple, and performed various miracles (John i. 15-51; ii.); that, after a most interesting

conversation with Nicodemus, a that our Lord, having returned ruler of the Jews, he departed from Judea into Galilee, visited into the COUNTRY OF JUDEA, Nazareth, but immediately afterwhere he tarried some time, bap-wards took up his residence at tizing, while John was baptizing Capernaum. We may reasonably in Enon; and that, in order to conclude, that he must have had avoid the effects of the envy of some strong reason for thus forthe Pharisees, "he left JUDEA, saking the scenes of his youth, and departed into Galilee." (John endeared to him by the tenderest iii. iv. 1-3.) associations, and a place where he Here we have a multitude of had resided for nearly thirty years. circumstances wholly passed over Some suppose that Joseph was in silence by the other Evangelists, dead, as we read no more of him but which at last terminate in an in the Sacred History; but the exact coincidence with their ac- death of his supposed father afcount of our Lord's departure into fords no adequate reason for his Galilee. It cannot be thought for sudden departure from his late one moment, that St. John invent- place of residence. St. Luke, ed these particulars to correspond however, affords a most satisfacwith their accounts, when they tory elucidation of this part of our appear to assign a different time Lord's conduct. He informs us, and place to our Lord's departure, that after his return into Galilee, and when that correspondence" he came to Nazareth, where he would have been better effected, had been brought up," and having, at least for every purpose of for- in the synagogue, publicly angery, by simply transcribing their nounced himself to be the Messiah statements; nor can it be imagined predicted by Isaiah, they wonthat their brief statements were dered" at his words; but recollectdrawn up from a perusal of his ing his mean birth and station in narrative, while they contain not life, they contemptuously said, "Is the most distant allusion to the not this Joseph's son? And he said real place of his departure, far less unto them, Ye will surely say unto to the various circumstances by me this proverb, Physician, heal which it was preceded. It must thyself: whatsoever we have heard therefore be inferred to be a coin- done in Capernaum, do also here cidence purely undesigned, and in thy country. And he said, Vesuch as solely arose from the truth rily I say unto you, no prophet is accepted in his own country. But I tell of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout the land; but unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian. And all the synagogue, when they heard these things, [by

of the fact recorded.

No. VII.-Chap. iv. 12, 13. "Now when Jesus had heard that John was cast into prison, he departed into Galilee; and, leaving (Karaλımov, leaving entirely*) | Nazareth, he came and dwelt in Capernaum, which is upon the seacoast, in the borders of Zabulon and Nephthalim."

It appears from this statement,

From xarà, intensive, and Xi, to leave.

you

66

which he asserted his right to work | ings is to promote and secure it. his miracles when and where he Wisdom and knowledge are excelpleased, declaring them unworthy lent; and that the soul be without of the benefit of these miracles, and plainly intimating the reception of his Gospel chiefly among the Gentiles,] were filled with wrath, and rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong. But he, passing through the midst of them, went his way, and came down to Capernaum." (Luke iv. 16—31.)

Our Lord's reason, then, for forsaking Nazareth, was the unbelief and rejection of his word, by his countrymen, and their atrocious attempt upon his life. Now, while this perfectly accords with the brief statement of St. Matthew, as to his sudden departure from Nazareth, the brevity of that statement, compared with the circumstantial copiousness of St. Luke, incontestibly proves the undesignedness of the correspondence. No forger, taking the hint from St. Matthew, would | extend his narrative so far beyond it for no conceivable purpose; nor would he, had he read St. Luke, have omitted all reference to the cause of our Lord's departure. London. W. G.

WISDOM AND KNOWLEDGE THE
SOURCES OF GRIEF.

For in much wisdom is much grief; and he that increaseth knowledge, increaseth sorrow.-Eccles. i. 18.

them is declared not to be good. It is for the lack of knowledge that the people perish. Wisdom and knowledge are imparted to man for the highest purposes. His mind is illuminated that he may contemplate the perfections of Deity--that he may see the path of duty - that he may attain everlasting felicity. Yet it is a fact, that an increase of knowledge is an increase of sorrow and grief-let us attempt to account for this fact. Knowledge may be regarded as especially conversant with three or four particulars.

1. An experimental acquaintance with earthly things. We see a great deal in the world which looks fair, and promises in its possession a large portion of pleasure. If we could attain to independence in our circumstances, we imagine that we should at once be carried to the summit of our wishes. Many have passed from a state of comparative poverty to affluence. While all has been novel, a certain charm has invested every object, but in a little time the spell has been broken, satiety and weariness have succeeded, and vanity of vanities has been found inscribed upon all that promised happiness. Disappointments and mortifications have attended honour, grandeur, and wealth; and those who have risen to the highest eminence in society, have often manifested the greatest impatience to be rid of life itself, as an intolerable burden. The mind is fully convinced, the more this world is known, that its proper nourishment, and the sources of substantial joy, if existent any where, are certainly not among the

WAS it the design of the sacred writer to appear before us as the apologist of ignorance ? surely not, for he himself had sought out all wisdom, and laboured to become familiar with all knowledge. Had he then a design upon our happi- | things which perish with the using. ness? This cannot be admitted, What is the anxiety, what is the for the tendency of all his writ-grief to find that tens of thousands

of pounds, a splendid retinue and | individual will frequently trust soa sumptuous establishment, are ciety, so far as to pierce himself all only for a moment, and during through with many sorrows. Where that moment rather tantalize, than he reposed the most unhesitating permit to drink the cup of perma- confidence, there he finds himself nent pleasure. deceived and betrayed. The sin2. Knowledge of ourselves.-cerity on which he calculated, When Saul of Tarsus was ignorant proves to be the most refined treaof his true character, he regarded chery. If it be a man in the lower himself with unmingled compla- orders of society of whom we cency. As touching the law, he speak, who has lived in a peacewas blameless, and thought his able country village, and seen but expressions of malignant feeling little of human wretchedness, how towards Christ and his followers is such an one confounded, when a doing God service. Light thrown led into the retreats of sin and upon his mind first discovered to misery, furnished by populous him, his real circumstances, his spi- towns and cities. He comes from ritual destitution, and till we be- these haunts of vice and wretchedcome extensively acquainted withness, horrified at scenes whose exour own hearts, we shall always istence he had never before suscherish an overweening opinion of pected. Or is it a Christian whose our goodness, our wisdom, and knowledge of mankind is enlarged? our high attainments. Ignorant Alas! what an extent of wickedman vainly imagines that the Di-ness does a Christian country previne Being is as well pleased with sent to him, when accurately known! him as he is with himself. And What a mournful idea that six hence every true delineation of hu- hundred millions of his fellow imman nature is extremely offensive mortals are without hope and withand disgusting to him. The cross out God in the world—that Maof Christ is a stumbling block, as hometanism is at this moment it supposes him in a condition be- much more extensively spread than fore God exceedingly abject and even the gospel of Jesus Christ! humiliating. His self-confidence How deplorable to witness the perishes as light shines around triumphs of Satan, and to see the him, and he who was full, and thousands and the millions who thought he needed nothing, becomes in his own sight poor, and miserable,' and blind, and naked. That heart which was vainly imagined to be so good, appears as a cage of unclean birds, and the seat of all pollution and defilement. A thousand evils and dangers present themselves in the very path where previously he had walked with heedless security, and the desert of divine indignation is at length admitted, however humbling. The heart is broken with sorrow, and the enlightened sinner is taught to cry out, "Oh! wretched man that I am!"

3. Knowledge of others.-An

have fallen under his usurpation, who are spiritually dead, and whose bones lie bleaching in the sun and the storm! Must not scenes like these fill the heart of a Christian with grief and dismay? What then, shall we remain in ignorance, and bless ourselves that we are so happy? By no means. Things are as we have described them, whether we know it or not. Our ignorance is no remedy, no alleviation of the overwhelming load of misery. All it can effect will only operate to prevent our attempts to remove the evils; or, which is quite as probable, cause us to add to the mighty aggregate.