fhall wax old, pafs away, and perifh. And he calleth high feeling man in all his glory grafs, and a fading flower. And how do fuch' expreflions, mortify the pride of man, and caft a difmal gloom on' all the visible creation? But the Lord was never heard to speak after this fort of his exalted word. When fpeaking of the magnified word, he faith, it shall stand for ever, it fhall not pafs away, tho' all fefh fhall fade and the heavens and earth be removed. And it is eafy to fee how, that in fo fpeaking, the Lord doth magnify his word, far above the laws of na

fignifications. In fome places it fignifies Chrift, in others the law, and in others the gofpel. But moft generally we are to underftand by the word the holy fcriptures in general. And this is the meaning of, thy word, in the above facred paffage. Likewife, the name of God hath divers meanings. It fometimes, fignifies any thing by which God maketh himfelf known. And as the Apoftle calleth the contributions of the Church at Corinth their liberality, fo by the name of God (now under confideration) is meant his works of creation and common providence, by which his glorious char-ture, and all the material creation. acter is made known.

2. The Lord gives fuperior honCertainly, all thy name cannot or to his word, in that he doth at mean the word; for then the paf- all events make it good. "Hath fage would read thus, for thou haft he fpoken, and shall he not make magnified thy word above all thy it good?" Nations and individuword. But if, by all thy name is al, are wont to fo under-value their meant creation and common prov- word as to give it up, or fuffer it' idences, then the above paffage to fail. It may be bought, or they would read thus, for thou haft mag-will give it up in the day of tempnified, thy word, above all thy workstation. And who ever felleth his of creation, and common provi- word for gold, magnifietli gold adence. This would make fenfe, bove it. But the Lord hath fuch and this it is humbly conceived, a value for his word, he cannot is the genuine meaning of the füffer it to fail either as to time, or Pfalmift. in any other refpect. He would fee all this lower creationin flames, and stop every wheel in providence, before he would let a fyllable of his word fail, yes, before he would delay it's accomplishment a fingle fecond. The twelve legion of Angels were not fent, to relieve God's fuffering Son,' neither did Jefus afk for them, becaufe a fulfilling of the fcripture ftood in the way. And who can hear Jefus teftify, that "heaven and earth fhall pass away, before one jot or tittle, of the law fhall' fail," and fee the fhining' legions ftand aloof from the fuffering fon of God, becaufe the fcripture stood in the way of their flying as X

We live in an unbelieving age, when many under-value the word, and extol nature, human philofophy, and the vifible creation far above it. But while the infidel glories in nature and creation, as his fuperior book, the infinite God magnifieth the believer's bible far above them. And let not worms affect to defpife that which the great Jehovah, fo extolleth above all his name; as it appears he doth

His word.

1. The Lord no where speaketh fo honorably, of nature and creation, as he doth of his written word. When fpeaking of the heavens and earth, he faith, they VOL. II. No. 5.

on the wings of a cherub for his relief; who can hear, and fee all this, and not exclaim, O how doth God magnify his word!

life that now is, and that which is to come. But God hath never thus bleffed any because they poffefs this world, or are versed in the laws of nature. But he will let

the men of this world, the felf

3. The Lord magnifieth bis word above creation, and providence, in this alfo, in that he di-glorifying philofopher, with these recteth us to it, in order to know vifible heavens and earth, all perhis will, and our duty, and not to ifh together, in the great burning them. day. While, with eternal bleffings, he will blefs them who have delighted in his word. And how doth God in this magnify his word above all the things of time!

We cannot tell love, or hatred by common providence. Neither doth the Lord fend us to creation and the laws of nature, in order to have our doubts folved, and to learn what we muft do. But he faith, "to the law and to the teftimony." To this men are fent as to the good old way; as to a light that fhineth in a dark place, which is able unerringly to guide them in the path of wifdom and life. Jefus extolleth Mofes, and the prophets, aboye the teftimony of one from the dead. In Deut. 13. the written word is magnified above the miracles of an idolater, And the apostle preferreth it to his, or the witnefs of an angel from heaven. A parent would beftow. his greateft honor upon a book, in telling his children it was able to make them wife unto falvation. And in telling this wisdom was to be found in this book, and in no other, how would he magnify it, above all other books? And the Lord in fending men to his word, and to that only for wisdom unto falvation, doth honor it beyond expreffion; while creation, philofophy, dreams, the witnefs of one from the dead, look dark and infignificant before the word.

4. The Lord fheweth his peculiar regard for his word, in his promifes and bleffings beftowed on them who keep it, becaufe of their obedience. Such are honored with the title of wife men. They abide in God's love, and have the

5: The Lord doth manifeft his fùperior efteem for his word (and to efteem an object is to honor it) in deftroying thofe who defpife it, for their difobedience.

If the Lord did not esteem his word above the prefent world and. its things, he would no fooner condemn us for.neglecting it, than for being poor and deftitute of nat ural philofophy. There are many who would prefer a philofpher and and a rich man, to a Christian who was rich in faith. The reafon is, fuch people magnify riches, and philofophy, more than the bible. But while the Lord neither praif" eth men for being rich, and skilled in philofophy, nor condemn eth them for the want of theft things, yet for defpifing his word, the Lord eftcemeth them fooli threateneth to blow them away the day of his anger like worthless chaff, and to burn them up with the tares.

in

on

6. The Lord beffoweth fuperi or honor upon his word in grant ing it, the fpecial teftimony of Holy Spirit. We do not hear of the Spirit's being poured out heathen lands though they were ever fo eminent for their know edge in natural things. But God first fent his word in the days of the apoftles, and the Spirit fhed forth with the word. And.

tfor

was

the Lord doth thus in all ages magnify the holy fcriptures.

of man is of unfpeakably more worth. And though the Lord is the author of the vifible creation, as well as of the word, yet the

7. The Lord doth magnify his word above all the vifible creation, in giving his fon to die for the hon-word infinitely exceeds in value. or of his law.

Had the visible heavens and earth ftood in the way of the finner's falvation, God would have diffolved them, rather than have -devoted up his fon, to the death of the crofs. But the Lord would not make his law, or his word void; rather than that this fhould be done, Jefus must die.

8. The Lord doth magnify his word above creation and providence, in making it the repofitory of all his unfearchable riches.

The king honors that city molt in which he bestows his peculiar treasures. And the Lord doth honor the word with all the riches of his glory. In the word we have the glory of all the divine perfections, which he proclaimed to Mofes at the rock. Here is the true light which abolifheth death, and bringeth to view eternal life. In the word we have all the graces of the Spirit, the pardon of fin, the true bread from heaven, fatisfying waters, and all the good of the new covenant. And how do thefe and the like things, which pertain to the true riches, raife the value and glory of the fcriptures? How infignificant is all the perifhing bread of this world, to the true bread from heaven?

Now there are two reafons why the Lord doth thus magnify his word above all the things of time. The first is because the holy fcriptures are most excellent.

Two things may be the work of God, and yet one of them far the most valuable. God is the author of the fpirit of a beaft as well as of the foul of man; yet the foul

And hence it is that God doth fo magnify his word, not because he is partial, but because it is most excellent.

2. The Lord doth thus extol his word because it is of the greateft importance it fhould be magnified. All the moral glory of God, and all the real happiness of creatures depend upon it. A man may pull down his house, or part with his farm, and still support his moral character. And God may drown this world, or burn it, and be glorious still. But was he to undervalue his word, his moral glory muft fail with it. And as the word is the rock on which Zion is built, fo if the word is made void, the house of Zion muft fall with it. Thus the glory of God, and his holy kingdom, which comprehendeth all the real good in the univerfe, depend on the word's being magnified. Hence it is that God doth thus magnify it. And how unlike to God must they be who despise and speak light of the fcriptures, or leave them for the things of time, and the fcience of man? Certainly fuch were never born from above; for all who have the Spirit of God, will be like him in magnifying the word.

Again. How provoking to God, finful, and hazardous it must be to make light of the word!

If we pleafe, we may call a fruitful hill a barren heath; or call fuch a fpot rocky and worthlefs. We may in many respects, use great freedom in talking about creation; and fpeak of it, as temporal and perifhing. But every thing against the word, is against the

Hence, let children, youth, and every one shun the feat and way of those who reject the divine teftimony, which God took fuch care of, as to keep it in the ark, within the most holy place. But let all learn, by faith and practice, to magnify the holy fcriptures, after the example of Jefus, who in his three-fold dreadful combat, ufed no other weapon, except, "it is written."

PHILOLOGUS.

FOR THE CONNECTICUT EVAN

GELICAL MAGAZINE.

MESS'RS EDITORS,

happiness in the prefent life. They teftify that "wifdom's ways are ways of pleasantnefs, and all her paths peace." That "godliness with contentment, is great gainthat it is profitable to all-having the promife of the life that now is, as well as that which is to come." It is inconfiftent with these and numerous other paffages of like import which might be cited, to fuppofe that Chriftians in general and in ordinary times, experience lefs real enjoyment or fubftantial happinefs in the prefent life, than others. It is inconfiftent alfo with fact, or the experience of Chriftians. The univerfal teftimony of those who cordially embrace the gofpel, is that they find a happiness in the knowledge, love and fervice of God which they never before exknow their hearts, they would not perienced and which, if they relinquish, for all the joys, pleafures, and profperity of this world

even tho' a refufal might expose them to the greatest perfecutions and outward afflictions,

The other construction, or expofition given to thefe words, referred to above, is this; that they are to be understood as confined to the apostles and primitive Chrif tians; or those who fuffer fimilar afflictions and perfecutions-and imply that fuch, fo far as refpects the prefent life, are lofers by reli

TH HE words of the Apoftle I Cor. xv. 19. "C If in this Life only we have hope in Chrift, we are of all men moft miferable" are often brought forward by enquiring minds for explanation. They are doubtless liable to be mifunderstood unlefs carefully attended to and it is probable that finners may have often drawn conclufions from them to confirm their prejudices against a life of religion, as being a painful and unhappy life and attended with more evils in the prefent world, than a life of fin. There are two conftructions which are often put upon the words, both of which it is prefumed are falfe, and if received, would begon, and the most unhappy of manprejudicial to the caufe of religion. the moft generally prevalent, is far kind. But this idea, tho perhaps One is, that Chriftians while in this from being according to the truth. life are in general the moft unhap- The apoftles and primitive Chrif py and miferable of mankind-and that there is no motive to embrace have fuffered peculiar afflictions and tians, and many in later periods and practife Chriftianity, except perfecutions, from a wicked oppo the retribution of a future ftaté. But this conftruction is inconfifting and fcoffing world. But they ent with the general tenor of fcrip. enjoyed that in religion which fup. ture, and with fact and experience. ported them, and more than coun terbalanced thofe evils. A greeaThe fcriptures abundantly teftify in favor of religion as it refpects our bly to the words of Chrift

John

16. 33.

"These things have. I Spoken unto you, that in me ye might have peace. In the world ye fhall have tribulation, but be of good cheer, I have overcome the world." As Chrift here predicted, fo it was in fact. In the world they had tribulation; as Chrift had been despised and rejected of men, fo they were defpised for confeffing him, and their name was caft out. They were perfecuted and fuffered the lofs of all things-yet in him they had peace. Such was their hope and

confidence in Chrift who had overcome the world, that they were of good cheer they could rejoice, and even "glory in tribulation."

tion, and inward peace and joy, by the gracious influences and comforts of God's fpirit, and in the exercise of that benevolent affection by which he enters into, and enjoys all the happinefs of others as will be an hundred fold advantage to him, in the prefent world. So that inftead of being " of all men moft miferable" the apostles and primitive Chriftians, and all who have fuffered the lofs of all things for Christ, in whatever age they may have lived, have enjoyed an hundred fold more happiness, even in the prefent life, than they would have enjoyed had they continued poffeffed of all thofe outward comforts of which they were de

had refufed to part with them for Chrift and his caufe. But if we are not to understand the apostle as meaning to intimate, either that Chriftians in general, or the apof

Therefore the apoftle fays, fpeaking of his fufferings and his confo-prived, and in a fpirit of felfishness, lations" as forrowful, yet always rejoicing"-and again "I am filled with comfort, I am exceeding joyful in all our tribulation". "For ds the fufferings of Chrift abound in us ; fo our Confolation alfo, abound-tles and primitive Chriftians, who eth by Chrift"Yea, it is reprefented by Chrift, that those who cheerfully fubmit to perfecution and temporal loffes and fufferings for his fake fhall be great gainers, even in the prefent life. Mark x. 29, 30. "Verily I fay unto you, there is no man that hath left houfe or brethren or fifters, or father or mother, or wife or children or lands (i.e. has been deprived of or fuffered the lofs of thefe things, and fubmitted) for my fake and the gofpel's but he fhall receive an hundred fold, now, in this time, houses and brethren and fisters and mothers and children and lands with perfecutions and in the world to come, eternal life."

lived in times of perfecution, and fuffered moft were on the whole, as to real happiness and enjoyment of mind, lofers by Christianity, in the prefent life-what then, is the meaning of the words? An attention to the fcope and fubject of the apostle's reasoning in the chapter containing the words, will assist in anfwering this question. The fubject upon which the apostle was treating, was the erroneous fentiment, embraced, or favored by fome to whom he wrote, that there would be no refurrection from the dead nor any future state of retribution.

In order to confute this error he intimated in the first place the inconfiftency of denying, or doubtHere Chrift plainly declares that ing of the refurrection of the dead, tho a perfon may fuffer the lofs of and yet admitting the refurrection all external enjoyments, being dif- of Chrift, as it feems fome of treffed and perfecuted for his fake, them did. Now if Chrift be yet amidst all his loffes and perfe- preached that he rofe from the cutions, he fhall have fuch fatisfac-dead, how fay fome among you,