declaration of the invisible character of God, and the mystery in which the Divine nature is enwrapped. "No man hath seen God at any time." He was ever hidden from mortal view. He dwelt "in light to which no man could approach and live." The whole of the religious service of the Jewish dispensation had the effect of fostering the idea of the inaccessible and invisible character of God. Especially the vail which separated the holy place from "the holy of holies," and the latter being entered only once a year by the high priest, kept up the idea of God's awful and invisible nature. So that it was with great propriety, and with peculiar adaptation to the Jewish mind, that John said, "No man hath seen God at any time.” It is but consistent with his office as an evangelist that he speaks of the pre-existence of Christ as one with the Father, as being "in the bosom of the Father" implies. And then he speaks of the competence and design of Christ to exhibit or declare the Father to the children of men. For the whole passage may be understood as an inspired assertion of Christ's Deity. As though he said, God has assumed human nature, and through the thin veil of humanity the attributes of God the Father have beamed on man with a lustre sufficiently bright to demonstrate their Divinity, and not too brilliant for men to behold. Hence the fourteenth verse of this chapter, " And the Word was made flesh, and dwelt among us, and we beheld his glory, as the glory of the only begotten of the Father, full of grace and truth." Thus the passage under consideration may be paraphrased: "Though never before has any man seen God, yet now is he revealed to us by his only begotten Son, who is identified with the Father." The evangelist thus exults in the Deity of Christ, and the primary advantage of the incarnation of Him who is the brightness of the Father's glory, and the express image of his person, Heb. i. 3. In John xiv. 9 the same idea of Christ's character set forth by John is confirmed in Christ's address to Philip. Philip had asked Christ to show him the Father; and Christ's answer savours both of reproof and of instruction: of reproof, as it seems to intimate that the miracles Christ had wrought, the truths he had taught, and other manifestations of his Deity he had given, had been turned to little advantage by Philip; of instruction, as it asserts in the most unequivocal manner, Christ's essential oneness with his Father, and that his continued intercourse with them was designed to manifest his Godhead. So that "seeing the Father," as exhibited in the Son, is perfectly consistent with the declaration of the evangelist, John i. 18, "No man hath seen God at any time." It is also prefatory to the invaluable blessing-the revelation of the Father through the Son. With these views both passages are mutually confirmatory of the truths which each contains. Never should we be unmindful of the high spiritual advantages the gospel dispensation brings, and the responsibility necessarily involved. A clearer view of the character of God is given to us in the person of Christ than was ever given to man anterior to his incarnation. If those who despised Moses, or the prophets, were visited by the tokens of God's displeasure, must we not expect the severest indignation if we despise the eternal Son of God, and turn away from Him who at a sacrifice that baffles all computation came from heaven to unveil the Divine glory to our view, and allure our souls to himself by the displays of his love? THE TALE OF THE FIVE POUND NOTE. BY DR. J. L. SHEARMAN. I WAS passing an evening with a literary gentleman who was a sceptic, and our conversation turned upon the christian revelation. He said the arguments a priori were so many and so strong against the probability of the truth of revelation, that he confessed he had not examined the book, though he had looked at it, and was not prepared to discuss critically its contents. He gave me a very masterly summary of the arguments against the probability of the truth of revelation, which I replied to by analogies from nature, and the condition and constitution of man, most carefully avoiding making use of anything in Scripture, until the beam between his scale of arguments and mine seemed to be pretty well balanced, and he admitted that it might be possible that Christianity was true. "Now," said I, "with your permission, I will tell you a story." in life, and depended upon an uncle, who had risen from a humble and obscure condition to one of ease if not affluence, by patient and plodding perseverance. Having known what his money and possessions cost, though he was kind and generous, yet he was careful and prudent in his givings, and wished to effect some good with whatever he gave away. Having placed his nephew in this house of business, where in his opinion the salary was enough for all his wants, and something more, to induce him to be saving and thriving, he offered to add as much as he might save at the end of the year to lay up for a nest egg. "The first year the nephew exultingly laid up five pounds, to which his uncle added five more, and they were placed in the savings bank. A congratulatory and admonitory letter accompanied the gift, and as the salary was to rise yearly, the "Do so," he said, "I shall be uncle anticipated a larger deposit pleased to hear you." "There was a young acquaintance of mine who was cashier in a merchant's house in London. This young man had lost his father early from his nephew, and intended a larger gift from himself. "In the course of the summer, the nephew was led by some companions to places of amusement, and induced to play at hazard. He lost; and his loss and expenses were so great, as to eat up his savings, and leave him five pounds minus in his accounts. This he must make up in ten days, or it would be discovered, and his place and character be lost. He tried every way to make up the sum, but in vain; and at length resolved to write to his uncle to borrow five pounds for a few weeks-stating as a reason for his application, that he had acci- | dentally lost one sum of money, and lent another, which he could not get back just yet, and that he was behind in his payment of board and lodging, and feared the firm might become acquainted with it. "His uncle saw at once that something was wrong, and replied by a scrutinizing consideration of the case, and a severe reprimand for his carelessness and imprudence, bidding him draw his money from the bank, for the occasion. The nephew, not repentant enough of his folly for such a lesson, and anxious only to get out of his difficulty, sullenly threw the letter in the fire, and went off with his best clothes to the pawnbroker, and obtained the five pounds. In two days more but earnest request, that he would instantly reply whether he had received the five pound note which he had sent him in the last letter, and an affectionate and fatherly admonition and commendation for the future. "The poor nephew wept and bewailed his folly, and honoured his uncle's wisdom and goodness; but he had lost his five pound note." "Your tale," said the gentleman, "implies, I presume, that there may be a note for me in the book, if I would read it." "At all events," said I, "you might as well see." "Well," said he, "there is more in your tale than in all your arguments. If anything induces me to read the Bible, it will be your 'tale of the five pound note." SACRED THINGS. IN the tabernacle there were three places or apartments for worship; each of these had sacred things and utensils used in conducting the devotional exercises performed therein. The Outward Court had the laver and the altar. The laver was a vessel made of brass, situated between the altar and the tabernacle. In this vessel the priests were required to wash their hands and feet, under penalty of death, as they went from the altar to the tabernacle, to minister before the Lord. Christ is called a fountain opened, Zech. xiii. 1. In this fountain every sinner must be washed before he can appear before his Maker. He who neglects to do so, or is too proud, like Naaman, to stoop to this humble method of salvation, must perish in his sins, 1 John i. 7; Rom. vi. 23. The altar being placed in the outward court signified that the Christians' altar (Christ's Divine nature) was to sojourn and suffer on earth, John xix. 30. As the altar sanctifies the gift laid on it, Matt. xxiii. 19, so the union of the Divine and human natures of Christ made his sacrifice of infinite value in his Father's sight, Heb. ix. 14. The altar had four horns on the four corners thereof. Christ is the Christian's strength and security; to him all must flee for refuge that dwell in the four corners of the earth, Matt. xi. 28. The Holy Place contained the candlestick. Without this lamp the sacred apartment would have been in perfect darkness. The gospel church is called a candlestick, Rev. i. 12. Wherever faithful ministers hold up the "True Light," darkness, ignorance, and superstition disappear, John i. 9. Near to the candlestick was the table with the shewbread. Christ is called the Bread of Life, John vi. 48; he is always near to, and with his church, Matt. xxviii. 20. From the proximity of the table to the candlestick, the light shone on the bread. It is by light from the ordinances of Divine appointment that people and nations are turned from darkness to light, and are enabled to see and believe that Christ is the true bread of life, 1 Cor. i. 21. Before the vail was placed the altar of incense. The brazen altar in the outward court was a type of Christ dying on earth; this altar of incense, in the holy place, represents his mediation in his people's behalf, in virtue of, and founded on that satisfaction, 1 John ii. 1, 2. The Holiest of all. A vail divided the holy from the most holy place. At Christ's death this vail was rent from top to bottom, showing that in future the way was open to all, both Jew and Greek, to enter heaven, which the most holy place represented. Here was brought the golden censer. When the high priest made intercession, he put incense into this vessel, which filled the holy apartment with a sweet perfume. Christ, by his intercession, fills, as it were, heaven itself with sweet odour and incense, by which God's anger is appeased, and our prayers made acceptable, Heb. iv. 14. Here was the ark-a symbol of the presence of Deity and of Christ. "Here," said God to Moses, "will I meet with thee, and commune with thee, from between the cherubims before the mercy-seat, upon the ark.” Christ is the meeting-place of God with man; through him the human family commune with their Maker. Youthful reader, your entrance on life may be compared to the Hebrews beginning their journey through the wilderness. In the desert they found a resting-place, and were secure when the ark was with them. Christ shall be your sure dwelling-place, to whom you can retire, and find consolation in the trials and afflictions of life. If you honour, obey, and put faith in his directions, he shall be your shadow from the storm, and covert from the tempest. Before I 2 they could enter Canaan they must pass the waters of Jordan; this they did in safety, by the presence of the ark. A time shall come when you also must cross the Jordan of death, and your feet touch the cold waters of the grave. But fear not, if the New Testament ark is with you the valley shall not frighten, nor the deep waters overflow you, Isa. xliii. 2. Your wanderings being over, Canaan shall be your home, and heavenly mansions your habitation, John xiv. 2. Glasgow. J. W. A. HE MISTOOK THE LIGHT. Ан, that is strange! and what was the consequence? Why, the largest steam-ship in the world, with a rich cargo, and a company of three hundred souls on board, was wrecked on a dark and stormy night on the most dangerous part of the coast of Ireland! The noble ship, which cost upwards of a million of dollars, left her port that very afternoon in fine trim, and with every prospect of a safe and speedy voyage; and at nine o'clock she was thumping upon the rocks, the sea breaking over her with terrific violence, and threatening to send people, ship, and cargo, to instant destruction. But how could they mistake the light? Were the captain and his officers on the look-out? Yes. Was the chart closely examined? Yes. Was the compass all right? Yes. And were the common precautions taken to keep the ship in her proper course? Yes; all this was done. How then could she have met with such a sad disaster? Why, because a light appeared which was not noted on the chart, and the captain was deceived by it. He mistook it for another light that was on the chart; and so when he supposed he was running out to sea, he was really running upon the breakers. How great a mistake, and how terrible the consequences! Every reader is sailing on a more hazardous voyage than the Great Britain" attempted, and has the command of a nobler vessel and a richer freight than hers; yes, richer than all the treasures of the world. Thousands of plans are laid to mislead and divert him from his course. False lights are purposely held out to betray him, and tides and currents, of almost resistless power, set against him from every point of the compass. Will he steer clear of them all? Shall we see him push out into the broad sea with a bright sky, a fair wind, and sails all set for the desired haven? Will he accomplish the voyage, and his fears and perils be all exchanged for the tranquillity and joy of a happy home? It will depend on two things-First, whether he has the true chart, and takes good heed to it. It is known as the Holy Scriptures, and lays down the position of every light on the voyage; and he may be sure that any light that is not found on that chart is to be shunned. Secondly, whether he commits himself and the whole direction of the voyage to Him whose footsteps are on the sea, and who rides upon the wings of the wind. No one ever put his trust in him, and was confounded. |