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a direct line from David and Abraham. The objection here is, that this list does not apply to the required proof, on account of the acknowledged miraculous conception of Mary (ver. 18. 25.), and hence that the whole argument of Matthew amounts to no more than the legal, and not the proper and natural sonship of Jesus, as the son of Joseph, of David, and of Abraham. This supposed omission of Mary's ancestry in the family of David, has been subject to much objection. But to this it may be answered, (1.) That the pedigree of Mary must have been sufficiently known and attested by the public and private registers in those times, and therefore not absolutely necessary to be inserted by the Evangelist; and (2.) Probably it might have been a common practice at that time, that in genealogical registers, where the husband and wife, of the same tribe, and descended from the same chief families, as of David and Zorubabel, it was sufficient to record the pedigree of the husband only; and if so, Mary was as much acknowledged a daughter of David, as Joseph is proved to be a son of David; and the words of the inspired Evangelist will stand confirmed in both accounts (ver. 1.), "Jesus Christ the son of David, the son of Abraham."

I observe that the series of generations from the captivity, recorded by Matthew, is much exceeded in the series recorded by Luke, ch. iii. which the reason of the subject will not admit; the common and average number of years for each generation being supposed at 40, the interval of time from the captivity to Christ, will extend to more than two centuries beyond the true time; which objection is removed by my hypothesis inserted in your respectable miscellany for December last, and that statement stands well confirmed hereby.

From a comparative view of both lists, it is clearly demonstrable, that, according to Luke, Heli was the father of Mary; and from Matthew,

that Jacob the son of Mathan, was the father of Joseph; and, conse quently, that Joseph, as mentioned by Luke, ver. 23, was the son of Heli in no other sense than his legal son by marriage, or his son-in-law; and as by this alliance Joseph is called the son of Heli, so, in the same sense, Mary may be called the daughter of Jacob, being his daughter-in-law, and hence conclusively it is demonstrated, that Jesus, who was conceived and born of the Virgin Mary, was the son of David by the law of the Jewish nation, and by the law of nature in his human person, or, in the language of St. Paul, "according to the flesh." And as to our English text in Luke, ch. iii. ver. 23, I cannot admire its structure nor correctness: "And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli, which was the son of Matthat," &c. The Syriac reading is preferable, "And Jesus, he was about thirty years of age, being reputed the son of Joseph, the son of Heli, the son of Matthat," &c.; or, as the word may be rendered, being reported, from the verb, 1 sabar prædicavit, evangelizavit. If we adopt this sense, a parenthesis will remove every obscurity, and the text will clearly discover itself in direct reference to the genealogy of Heli. "And Jesus, he was about thirty years of age (being reputed the son of Joseph), the son of Heli," &c., signifying that he was the son of Joseph only by alliance, and not by actual descent, but rather the son of Heli, the father of Mary, as the celebrated bishop Kidder hath ably proved. Demstr. of the Messiah, part ii. p. 426. I should not have been so prolix on this subject, but having seen, that even among some Christian writers it has been imperfectly understood and explained, and by others altogether perverted, and rendered doubtful and uncertain *; and also having

• See Dr. Midddleton's Reflections on the Variations among the Evangelists, vol. iip. 308. 8vo.

had to do with Jews on these points, who, of all others, are the most apt to stumble and fall at this threshold of the Evangelical history, I thought it useful to offer my remarks, for which, if they seem worthy, I hope, Sir, you will find a corner in your Magazine. T. Y.

To the Editor of the Christian Observer. Ir is a remarkable peculiarity in the Hebrew language, that the names of things are frequently descriptive of their properties. The names of persons also, in that language, are frequently, either memorials of the circumstances that attended their

birth, or prophetical of their character, and of the events which befel them or their posterity. This is evi dent, from the names of the Jewish patriarchs; of David, the beloved; of Solomon, whose reign was typical of the peace that will attend the church triumphant; and of Samuel, who was asked of God in earnest prayer. The name of the first man, Adam, implies that he was formed of the ground; and the 25th verse of the 4th chapter of Genesis, and the 29th verse of the 5th chapter, assign the reasons for giving the names of Seth and Noah. The name of Enoch, who walked with God, signifies dedicated, or instructed; that is, as Parkhurst observes, instructed in the religion and worship of the true God. But in the 5th chapter of Genesis, a still more extraordinary circumstance is observable. For the names of the ten antediluvian patriarchs, taken in succession, express the two grand truths contained in Scripture; the natural misery of man, and his restoration by the death of Jesus Christ. names, when literally translated, form the following sentence: "Man made subject to death lamented, the glorious God descending instructed: His death sent, to the afflicted, Consolation. The first part of the name Mahalaleel, which I translate the glorious God," is derived from a word that in one sense signifies to shine, or irradiate; and it seems peculiarly CHRIST. OBSERV. No. 126.

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applicable to the Son of God, who, in the language of St. Paul, was the "brightness of his glory." It is impossible to believe that the names of the patriarchs were given by chance; and if the preceding transla tion of their names is correct, it will be impossible not to believe, that they were given with a prophetical view. If the translation is incorrect, I hope some of your learned correspondents will point out the error; and possibly many of them may discover similar instances of prophecy, recorded in a succession of scriptural names.

L. S. I.

To the Editor of the Christian Observer. THE learned Dr. Isaac Barrow, has always been reckoned one of the brightest ornaments of the Church of England. In the Christian Observer, his name has been associated with those of Hooker, Taylor, and South. The orthodox clergy of the present day profess to look up to him with great respect, though the general soundness of his opinions does not well accord with the laxity of modern theology. Most sincerely do I wish that the works of this respectable divine were more fre quently, and more attentively, studied by those who pride themselves on their orthodoxy. They would find, if I mistake not, that he held and preached some of those grand and fundamental truths of "our common Christianity," which are now ignorantly branded with the imputation of Calvinism. In the following extract from his 34th Sermon in the 2d vol. on the Divinity of the Holy Ghost, his opinions on the extent of the corruption of man, by the fall of Adam, and the necessity of preventing, illuminating, and regenerating grace, are clearly and explicitly stated. On the important subject of Regeneration, we shall likewise find that he widely differs from those theologicians who maintain that that great change in the spiritual state of fallen man is inseparably connected with external baptism,

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and contemporaneous with that sacramental rite. The great and orthodox Dr. Barrow, who is universally acknowledged to have been a writer of the profoundest learning, and free from the least imputation of enthusiasm, represents Regeneration to be a spiritual change, effected by the influence of the Holy Spirit on the mind, the will, and the affections of an adult sinner. The testimony of such an author upon these controverted points, I thought, would at this time be highly important; and not unworthy of admittance into your respectable and useful miscellany.

W. H. C.

EXTRACT FROM DR. ISAAC BARROW's
SERMON ON THE HOLY GHOST.

"GOD manages that great work, so earnestly designed by him, of our salvation; working in us all good dispositions; capacifying us for salvation; directing and assisting us in all our actions tending thereto.

"We naturally are void of those good dispositions in understanding, will, and affection, which are needful to render us acceptable to God, fit to serve and please him, capable of any favour from him, of any true happiness in ourselves: our minds naturally are blind, ignorant, stupid, giddy, and prone to error, especially in things supernatural, spiritual, and abstracted from ordinary sense. Our wills are froward and stubborn, light and unstable, inclining to evil, and averse from what is truly good; our affections are very irregular, dis orderly, and unsettled. To remove which bad dispositions (inconsistent with God's friendship and favour) driving us into sin aud misery, and to beget those contrary to them, the knowledge and belief of divine truth, a love of goodness, and delight therein, a well-composed, orderly, and steady frame of spirit; God in mercy doth grant to us the virtue of his Holy Spirit; who first opening our heart, so as to let in and apprehend the light of divine truth, then by representation of proper arguments persuading our reason to embrace

it, begetteth divine knowledge, wisdom, and faith in our minds, which is the work of illumination and instruction, the first part of his office respecting our salvation.

"Then, by continual impressions, he bendeth our inclinations, and mollifeth our hearts, and tempereth our affections to a willing compliance with God's will, and a hearty complacence in that which is good and pleasing to God; so breeding all pious and virtuous inclinations in us, reverence towards God, charity to men, sobriety and purity as to ourselves, with the rest of those amiable and heavenly virtues of soul, which is the work of sanctification, another great part of his office.

"Both these operations together (enlightening our minds, sanctifying our will and affections) do constitute and accomplish that work, which is styled the regeneration, renovation, vivification, new-creation, resurrection of a man; the faculties of our souls being so improved, that we become, as it were, other men thereby; able and apt to do that, for which before we were altogether indisposed and unfit.

"He also directeth and governeth our actions, continually leading and moving in the ways of obedience to God's holy will and law. As we live by him (having a new spiritual life planted in us), so we walk by him, are continually led and acted by his conduct and help. He reclaimeth us from error and sin; he supporteth and strengtheneth us in temptation; he adviseth and admonisheth, exciteth and encourageth us to all works of piety and virtue.

"Particularly be guideth and quickeneth us in devotion, shewing us what we should ask, raising in us holy desires and comfortable hopes, disposing us to approach unto God with fit dispositions of mind, love and reverence, and humble confidence.

"It is also a notable part of the Holy Spirit's office to comfort and sustain us, as in all our religious practice, so particularly in our doubts, difficulties, distresses, and afflictions;

to beget joy, peace, and satisfaction in us, in all our performances and all our sufferings; whence the title of Comforter Belongeth to him.

"It is also another part thereof to assure us of God's gracious love and favour, and that we are his children, confirming in us the hopes of our everlasting inheritance. We feeling ourselves to live spiritually by him, to love God and goodness, to thirst after righteousness, and to delight in pleasing God, are thereby raised to hope God loves and favours us; and that he having, by so authentic a seal, ratified his word and promise; having already bestowed so sure a pledge, so precious an earnest, so plentiful first-fruits, will not fail to inake good the remainder, designed and promised us, of everlasting joy and bliss."

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John v. 40.-And ye will not come to

me that ye might have life.

THESE words were spoken at first by Jesus Christ himself to the Jews, and they must of course have been true as applied to them. But it is to be feared that they are no less true of the great bulk of those who are called Christians in the present day. To ourselves, then, may we consider the words as addressed: "Ye will not come to me that ye might have life." And surely such an address ought to fill us with serious apprehension, lest we should be found among those to whom it may be truly applied. The subject at least deserves our most serious inquiry; and to this inquiry I now propose to direct your attention.

1. By life, in this place, is plainly meant the happiness which God hath prepared for his people in the world to come, as well as that new and divine life, that life of faith and righteousness, which leads to it. For as the word death in Scripture is put for all evil, so is life for all that is good. "See, I have set before thee this day, life and good, death and evil." This

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life, though it is perfected only in the other world, is begun in this. When a man is truly regenerated, or born again of God, and made his child by adoption and grace, then does God bestow on him his Holy Spirit, to become the principle of eternal life in his soul. Thus does he pass "from death unto life," and has eternal life abiding in him:" the seeds of it are sown in his heart, where they will grow up insensibly, until they bring forth fruit unto perfection; until the soul is raised to the highest degree of purity and perfection of which it is capable, in the world above. There, all who share this blessing live in perpetual rest and felicity, all the powers and faculties of their souls being restored to that excellent state, that image of God, in which man was first created. There they behold the infinite wisdom, power, and goodness of God, manifested in all their glory. There they behold God himself, "face to face;" the light of his countenance beaming on them continually, and filling their souls with a fulness of joy and satisfaction. There they shall "shine forth as the sun in the kingdom of their Father;" they shall live in perfect ease and quiet of mind, enjoying the blessed company of saints and angels, the special love and favour of their God and Saviour, and all the bliss, honour, and glory, which he who made them can confer upon them; and that, not only for some ages, but for ever. This is that life which our Lord speaks of in the text; and it is there implied, that all may have it if they will, although they are so perverse that they will not come to him for it. "Ye will not come to me that ye might have life."

2. It is clear from the words of the text, no less than from the general tenor of Scripture, that the life here spoken of is to be had in Christ Jesus, and in him only. "For this is the record, that God hath given us eternal life, and this life is in his Son." Man was at first created in the image of God; but by sinning against God he

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became estranged from him, from every thing that is good. By one man, sin entered into the world, and death by sin: and so death hath passed upon all men, for that all have sinned." "But as in Adam all die, even so in Christ shall all be made alive." Those who are dead in trespasses and sins, as all men are by nature, shall by him be restored to eternal life and happiness, if they will go to him for it. He will raise them to newness of life, and make them meet to be partakers of the inheri tance of the saints in light. This is a work, however, which could only have been effected by the same power which at first gave us our being. Happy, therefore, is it for us, that he who was our Maker, is now our Saviour; and that being exalted to the right hand of God for this very purpose, he is continually exerting his infinite power, and applying his allsufficient merits, for the salvation of all who come to him. He gives them repentance unto life. By his Holy Spirit, he opens their eyes that they may see their sins; and not only bewail, but abhor and loathe them. By his power he enables them to resist temptation. He affords them all the means of salvation, and inclines them to use them aright. He enlightens their minds, directs their intentions, purifies their hearts, regulates and governs their passions, keeps their consciences watchful, and sanctifies them wholly, in body, soul, and spirit. His grace is always sufficient for them, his strength is made perfect in their weakness, and his power rests continually upon them. He applies to them the merits of his death, for the pardon of their former sins, as well as present infirmities, and for their justification before God. By the virtue of his sacrifice on the cross, he is always making atonement for them in heaven. He is their Mediator and Advocate with the Father, and ever liveth to make intercession for them. Thus are they always kept in the favour of God; their faults are covered; their good works, though imperfect, are accept

ed; and they themselves are, in him, accounted righteous, and numbered among those saints whom he will place at the last day on his right hand, and to whom he will say, "Come, ye blessed of my Father, in herit the kingdom prepared for you from the foundation of the world." Thus, they who come to Christ have life and salvation by him; neither is there salvation in any other.

3. A third point implied in the text is, that none can be partakers of this eternal life, who do not come to Christ for it. By the expression coming to Christ, is meant, believing in him. For it is by faith we go to him, as the great Prophet of the world, whose doctrines we are to receive; as our Lord and Master, whose commands we are to obey; as our High Priest, on whose mediation we must rely. We must go to him in these characters, for grace to repent and turn to God; for power to withstand the temptations of the world, the flesh, and the devil; for his Holy Spirit to lead us into all truth, to strengthen our faith, and to enable us to do what he requires of us, and to suffer whatever he lays upon us. We must go, relying on him alone to absolve us from our sins, to justi fy us before God, to make our peace with him, and thus to bring us at last to happiness and heaven. But that we may do this effectually, we must be careful to walk in all those ways that lead to Christ. We must keep our bodies under, that we may run with patience the race that is set before us: we must pray to him daily, and to the Father in his name, for all things necessary both for life and godliness: we must be constant in our attendance on his public wor ship: we must hearken diligently to his holy word: we must embrace every opportunity of meeting with our Lord at his own table, to partake of his body and blood, for the strengthening and refreshing of our souls. It is by constantly exercising ourselves, not in some, but in all of these holy duties, that our minds are inclined towards God, and our

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