sacred writings, and much oftener in the Greek than in the common version. Where our translators have put verily, the original is Amen. In Isa. lxv. 16, we have the God of truth, Heb. God of Amen. In its adverbial use, it means certainly, truly, surely. At the end of prayer, it signifies, so let it be, so be it.* Clarke observes that the word is explained by the phrase immediately following the word in the motto: 'the faithful and true witness.'

When we consider the great plan embraced in the mission of Jesus, we must respond Amen; for no other work will bear any comparison to it, no; not even the creation of the universe. It is glorious to create, and glorious to preserve, but the fulness of divine glory can only be displayed in the great work of redemption.

"T was great to speak a world from nought,

'T was greater to redeem.'

The vast plan will be finished to the glory of God, and all the people will say Amen; 'for all the promises of God in him are yea, and in him, Amen, unto the glory of God.' Amen and Amen.

*The Jews say that the gates of heaven are open to him who answers Amen! with all his might!

V. ANOINTED.X

'The kings of the earth set themselves, and the rulers take counsel together against the Lord, and against his anointed.' Psalm ii. 2.

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CHRIST, as the anointed, seems to be referred to in several instances in the Scriptures. Thus, we read in Psalm xlv. 7, Thou lovest righteousness and hatest iniquity, therefore, God thy God hath anointed thee with the oil of gladness above thy fellows.' See Heb. i. 9; also, Isa. lxi. 1. Dan. ix. 24. Luke iv. 13. Acts iv. 25-27. x. 38. The motto was understood by the Targum to apply to the Messiah.

The word has the same signification as Messiah. It is applied to Cyrus, Isa. xlv. 1, and to rulers generally. The custom was to anoint kings, priests, and prophets, and it is kept up even to this day in the East. The same practice prevailed among the Greeks and Romans.*

The term and the application are so very obvious, that we think it unnecessary to dwell upon it at great length. We simply remark that Jesus was anointed to do a special work, which from the whole tenor of Scripture appears to be to restore our race to purity and happiness. This work will be accomplished: for God and angels and all good men desire it. True, there will be much opposition. The motto declares

* See Potter's Grec. Ant,, ii. p. 385. Adam's Rom. Ant., p. 444. Hor., Ode ii. 7; ii. 11; iii. 29. Joseph. Antiq, xix. 4, 1 and 9, 1. Iliad xiv. 171.

that the kings of the earth and the rulers would take counsel together. So it proved in the sequel. It was from the higher classes that 'the anointed' received the most persecution. The wealthy and the powerful have always been the greatest enemies to every plan which embraces the good of the whole. Every reformer must expect their hatred and ill will at the very outset. But let all that are engaged like the great Saviour'in going about doing good' take courage, for God will always be on the side of virtue.

VI. APOSTLE.

'Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus.'

Heb. iii. 1.

THE next term in course, is Apostle, applied only in this passage to the Saviour. The signification is easily apprehended. It appears, however, to mean a leader as well as a follower, as Christ and the twelve both have the same name.*

This term is often given to those who have devoted themselves with great ardor to any particular cause. Dionysius of Corinth is distinguished as the Apostle of France; Xavier, the Apostle of the Indies.

Three considerations present themselves.
I. This Apostle was sent by some being.
II. For some particular object.

III. That sufficient power was given to accomplish the mission.

I. No one will say that Jesus was not sent. Scripture is plain on that point:-'God so loved the world that he gave his only-begotten Son,'+*** 'Herein

* ' Among the Jews the High priest was considered to be also the Apostle of God; and it is in conformity to this notion that the Apostle speaks. And he exhorts the Hebrews to consider Jesus Christ to be both their High priest and Apostle; and to expect these offices to be henceforth fulfilled by him, and by him alone.' Clarke: Com. on passage.

† John iii. 16.

is love, not that we loved God, but that He first loved us, and sent his Son to be the propitiation for our sins.'*

II. The great controversy now is concerning the object for which this Apostle came into our world. Three opinions prevail: 1st. That he came to save a certain number called the elect. 2d. That he came to make it possible for all to be saved. 3d. That he came to redeem the whole human race from sin and death. The first is from Calvin; the second from Arminius; the third from the Almighty. One is almost given up; the other is popular; the last is gaining ground, and is designed to triumph over them both. A multitude of proofs might here be presented, but one is sufficient: We have seen and do testify that the Father sent the Son to be the Saviour of the world.'†

III. Every plan, whether human or divine, requires appropriate means for its accomplishment. Man, in his plans, sometimes has the means, but not the power; sometimes both, but not the wisdom; sometimes all these, but not sufficient time. The history of the splendid projects which the human mind has started and left unfinished, would fill an immense volume. If such a historian or compiler should appear, shall he place on his page the unfinished work of human redemption? Shall he point the world to the corner stone? Shall it be said that He who laid the foundation was not able to finish? It cannot be. All such speculations may rest forever. Hear this great Apostle, just before his ascension to his Father and our Father, to his God and our God:' 'All power is given unto me in heaven and in earth. Go ye there+1 John iv. 14.

*1 John iv. 10.