that the great work of human redemption was either partial, inefficient, or unworthy its Divine Author, because it was carried on in our remote section of the universe.

The Enquirer.

ANSWER XVII.-Meaning of Mark xiii. 32.

(To the Editor of the Youths' Magazine.)

DEAR SIR, I have enclosed some remarks on Mark xiii. 32, in reply to the query of Zappa, in the last number of your magazine, which you will please to insert in the proper place. I see no difficulty in the question, and hope my explanation will be the means of removing any doubt on the subject.

Penryn.

Yours,

R. C.

CHRIST AS THE SON OF GOD, AND SON OF MAN. "BUT of that day and hour knoweth no man, no,, not the angels which are in heaven, neither the Son, but the Father."Mark xiii. 32.

To understand the precise meaning of the Scriptures, should be the object of every reader; and to attain this, much thought and attention are requisite. There are certain texts which appear, at first sight, inexplicable, but which, afterwards, become intelligible and clear. The above portion of Scripture is of this class; and though it might seem, at first, to favor the idea of the inferiority of the Son to the Father, yet a little investigation, will prove that such an idea is altogether unfounded. An impartial reader will admit the fact, that the Scriptures more than insinuate-they positively assert-the equality of the Father, Son, and Holy Spirit, and as I am not called upon to prove this fact, I must assume, that Omniscience is proper to the Three Divine persons in the Godhead; therefore, whatever th Father knoweth, is known equally by the Son and the Spirit Christ as the Son of God, has a full knowledge of all events and circumstances. He knows what is in man, (John ii. 25.) knew the thoughts of the pharisees, (Matt. xii. 25,) and describes himself in the Apocalypse, as "the Alpha and Omega, the beginning and the ending, which is, and which was, and which is to

He

Peter ascribes omniscience

come, the Almighty." (Rev. i. 8.)

to Christ, in his sincere and affecting appeal, “Lord, thou knowest all things." (John xxi. 17.)

The person of Christ was constituted of two natures; Deity and humanity. While as the Son of God, he possessed all the perfections of Deity; as the Son of man, he was finite, and assimilated to those whose nature he assumed. His human nature, although mysteriously and intimately allied to the divine nature, was not possessed of omniscience. He is said, comformably to this idea, to have "increased in wisdom" as he did in stature.

It must be evident, therefore, that at this period of life, he did not know all things; or he could not have been still growing in knowledge. And yet, he was as really and essentially God, as at any after period; so that there was a sense in which Christ did not know all things; viz., as the Son of man. If we keep in view this distinction, we shall arrive at the solution of many difficulties. Instances occur in several places; "I and my Father are one." (John x. 30.) The Jews understood this as asserting his claim to be the Son of God; for at the mention of it, they took up stones again to stone him. Here we discover Christ speaking as the Son of God, but in John xiv. 20, it is evident that he speaks as the Son of man, when he declares,

There are instances, also, in which we discover the Deity and humanity of Christ strikingly contrasted. In Matt. viii. 24, he is represented in the vessel, "asleep," though as God, he "fainteth not, neither is weary ;,' and in verse 26, as asserting his omnipotence, by rising and rebuking the winds and the sea, and there was a great, a profound and settled calm. So in the raising of Lazarus from the dead; his human nature is evidenced by his tears; "Jesus wept;" while his Deity is proclaimed when he cries with a loud voice, Lazarus, come forth," and he that was dead came forth. (John xi. 35-44.) In these instances, we see Christ as the Son of God, and the Son of man.

We may now conclude, that while as the Son of God, he knew all things; all the secret purposes and designs of the Godhead; yet, as the Son of man, he knew not the day referred to in the text at the head of this paper. A passage, nearly similar, occurs

in Acts i. 7, "It is not for you to know the times or the seasons, which the Father hath put in his own power." On this text a commentator remarks in reference to Mark xiii. 32, "This was one of the times and seasons, which the Father put in his own power, and it formed no part of the revelation which the Son was to reveal to the world."

The following extracts will confirm the view that has been taken of this subject :-" The Son of man, the Messiah, as the servant and messenger of the Father, received commands and authority from him. The knowledge of Jesus in his human capacity, was not infinite; and it appears from Luke ii. 52, that he increased in wisdom and in stature." (Lightfoot and Beausobre.)

"Christ here speaks," says Rosenmüller, " of himself as the Son of man, who, as such, was ignorant of many things; and received, by degrees, all necessary knowledge."

A close and minute attention will unravel many of the seeming difficulties, and apparent contradictions in the sacred Scriptures; and hence, as well as for the consolations they impart, and the cautions they administer, it is our duty to search them carefully, compare them diligently, reflect on them deeply, and above all, pray over them earnestly, that the same Holy Spirit who indited ⚫ them, may explain them to our understandings, and apply them to our hearts.

What in me is dark, illumine; what is low, raise and support. Thus shall we be convinced, confirmed, and established in the truth, and grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. R. C.

Penryn.

A TRIP TO EGYPT.

THE advantages of steam-power are in no instance more conspicuous, than in the arrangements which have been for some time completed, for facilitating access to the East. The British public may now see "Egypt, the pyramids, Thebes in all its fallen gigantic grandeur and magnificence of architecture; and visit the second cataract, in an absence of four months only from their own fire-sides in England." Should they be disposed, instead of returning home again, to prosecute their voyage to India,

they can go in iron boats, fitted with superior accommodation, and towed by horses, at an average rate of about five miles an hour, from Alexandria to Atféh by canal, and thence upon the Nile by steamer, to Cairo. From this city, they proceed across the desert to Suez, either in four-horse coaches, "two-wheeled vans, with a sort of tilt-cover," donkey-chaises, or sedans; or on the backs of saddle-horses, or donkeys! This route, about eighty miles in length, is now made quite agreeable by the erection of seven stations, containing stabling, resting rooms, and other conveniences; and between these places, are the magnificent tents used at the late Eglintoun tournament; thus making five-mile stations throughout the whole distance. At Suez, another steamboat receives them for conveyance to their ultimate destination. The advantages offered by such rapid modes of transit, are of vast importance to the mercantile community; but the Christian regards them chiefly, as the means of civilizing and evangelizing distant nations. "The heart of man, is in the hand of the Lord, and he turneth it as the rivers of water." How little is his glory consulted in the projection of railways, or the building of steam-boats; and yet, who can say, how important a part they are to achieve in the fulfilment of the promise, “ Many shall run to and fro, and knowledge shall be increased."

66

YOUNG WHITEFIELD AND OLD COLE.

Ar the time of Mr. Whitefield's preaching in Gloucester, old Mr. Cole, a dissenting minister used to say, “These are the days of the Son of Man indeed." This Mr. Cole, Mr. Whitefield, when a boy, was taught to ridicule. And being asked once by one of his congregation, what business he would be of? he said, A minister; but he would take care never to tell stories in the pulpit, like old Cole." About twelve years afterwards, the old man hearing him preach, and tell some story to illustrate the subject he was upon, having been informed what he had before said, made this remark to one of his elders, I find that young Whitefield can now tell stories as well as old Cole." He was much affected with Mr. Whitefield's preaching, and so humble that he used to subscribe himself his curate, and went about preaching after him from place to place.

GILLIES.

POETRY.

355

"PEACE, BE STILL."

(Founded on fact.)

"She was a beautiful and lovely child,
Full of affection, gentle, pure, and mild;
One of those joyous spirits, who might seem
The bright creation of a poet's dream.
Her happy face and bright engaging smile,
Would oft our anxious hearts of care beguile;
No angry, fretful passions ever rose
To cast a shadow o'er her sweet repose;
We looked on her, as one of heavenly birth:
A precious treasure lent awhile to earth.

Yet health had never glowed upon her cheek-
Each day she grew more languid, pale, and weak;
She drooped and withered, like some fading flower,
Which the dark storm has blighted by its power;
Disease and pain were wearing life away,
And bent her fragile form beneath their sway.

Oft, when at night, her feverish couch she prest,
Her throbbing temples sought in vain for rest.
In weary tossings to and fro, she lay,
And longed in touching accents for the day.
Then would her gentle sister softly tell
The simple stories, which she lov'd so well,
And try, that little sufferer to soothe,
With the sweet narratives of sacred truth.

Once, when the child awoke with plaintive moans,
She told to her, in rich expressive tones,

How, when an angry storm arose at sea,

And waves, like rolling mountains, seemed to be,
When red forked lightning darted o'er the head,
And dark forebodings filled each mind with dread,
The Saviour, by his own Almighty skill,
Said to the raging waters," Peace, be still."
Then the fierce tempest yielded to his sway,
And the proud sea in meek subjection lay.