Verf. 8. "Thou art MY SON, this day have I begotten Thee." Here is a fuller and more abfolute declaration of CHRIST's peculiar fonfhip, than was given in the original prophecy, by Nathan, 2 Sam. 7, 14, as well remarked by the Midrash Tallin, before. And accordingly, the profound apoftle to the Hebrews, 1, 5, citing both texts, places this foremoft, as the strongest and most unequivocal, explanatory of the latter:"I will be to Him A FATHER, and He shall be to me a SON." And as his argument requires the exclufive application of both texts to THE SON OF GOD, whom HE appointed HEIR OF ALL," verf. 1, 2. It cannot poffibly relate to David, according to Kimchi's mifreprefentation; himself unwittingly overturns his own Hypothefis, by adducing as a parallel inftance of fonfhip, "He fhall be to me A SON," which, even by the confeffion of the Jews, is utterly inapplicable to David himself, clearly relating to one of his defcendants.

And that this luminous text, was fo underftood by David himself, may be collected from his fublime thanksgiving, (more correctly tranflated) on the communication of the original prophecy of the defcent of THE MESSIAH, from his loins, according to the fleth, by Nathan : 2 Sam. 7, 17 -29.-" According to all these words, and according to all this vifion, fo fpake Nathan unto David.

"Then David the king went, and fate before THE LORD: And he faid, who am I, O REGENT LORD, and what is my houfe, that thou haft brought me to this [elevation]: and even this, was yet little in thine eyes, O REGENT LORD, fince thou haft fpoken alfo concerning thy fervant's house, to a remote [period]: Surely this is the law of the Adam, O REGENT LORD. And what can David proceed to fay unto thee further? For thou knoweft thy fervant, [i. e. the fullness of his heart] O REGENT LORD. For the fake of thy oracle, and according to thine own heart, haft thou made thy fervant to know all this great [mystery].

"And now, LORD OF GODS, establish for ever the oracle which thou haft fpoken, touching thy fervant, and touching his houfe; and do according as thou haft spoken, and let thy name be magnified for ever; faying, THE LORD OF HOSTS is GOD over ISRAEL; and let the house of thy fervant David be established before Thee: For Thou LORD OF HOSTS, THE GOD OF ISRAEL, haft opened the ear of [revealed to] thy fervant, saying, I will build thee a houfe: Therefore hath thy fervant found in his heart to pray this prayer unto thee. And now, REGENT LORD, Thou art THE God, and thy words are truth, and thou haft spoken to thy fervant, this good [promife]: Now, therefore, let it please thee to blefs the house of thy fervant, that it may abide for ever before Thee; for thou REGENT LORD haft spoken and with thy blessing let the house of thy fervant be blessed for

:

According to the fagacious explanation of Peters on Job, Preface, p. Ixix. that myfterious expreffion, os “and this [is] the law of the Adam," intimates" this furely, can be no other than "the law," or fixed decree, concerning the fecond Adam, or bleffed Redeemer, fo long promised to us: that "feed of the woman" who is "to crush the ferpent's head :” that feed of Abraham," in whom all the nations of the earth are to be blessed:" that "feed of Ifaac, Jacob, Judah" the "SHILOH" fpoken of, to whom "the gathering of peoples is to be," and now declared to be the fon of David, "whofe kingdom fhall be established for ever."

Vol. III. Churchm. Mag. Aug. 1802.

וראיתני בתור האדם החעלה

"Ye are

And this is fupported, by the parallel paffage. 1 Chron. 17, 17."And Thou haft regarded me, according to the law of the Adam from above"-And accordingly, our bleffed LORD explains," No one hath afcended into heaven, except He that defcended from heaven, THE SON OF MAN, who was in heaven." John 3, 13. from below, I am from above" John 8, 23. And the Baptift: "He that cometh from above, is above all" John 3, 31. And Paul: "the first Adam was a type of the future" Rom. 5, 14. being both immediately, Sons of God: But, "the first man Adam was born a living foul; the last Adam, a quickening fpirit:-The first man, is of the earth, earthy; the second man, is THE LORD from heaven." 1 Cor. 15, 45-47. Nothing indeed, can more ftrongly exprefs the infinite fuperiority of CHRIST'S nature above that of Adam and all his race: Who often ftiles himself " THE SON OF MAN;" not out of humility, (as fometimes mistakenly fuppofed) but to mark himfelf as the VICEGERENT of THE DEITY, deftined to appear in human form; according to Daniel's magnificent defcription, 7, 13-14. explanatory of Pf. 8, 4. And accordingly, our Saviour affumes the title, where he authoritatively afferts his divine dignity: to his difciples, Matt. 16, 13. and to the Jewish high priest, Matt. 26, 64. and as judge of all, John 5, 22 -27.

How well the title of THE SON OF GOD was understood by the Jews appears, 1. From Agur's enquiry, Prov. 30, 4. "What is His name, and what is HIS SON's name? 2. From the fignal confeffions of faith; John 1,50. “Rabbi, Thou art THE CHRIST, THE KING OF ISRAEL." Matt. 16, 16. John 6, 69. "Thou art THE CHRIST, THE SON OF THE LIVING GOD." 3. From the folemn charge of the high prieft, on his iniquitous, trial, urging him, when the falfe witneffes failed* to criminate himself, Matt. 26, 63. I adjure thee by THE LIVING GOD, to tell us whether thou be THE CHRIST, THE SON OF GOD." 4. From the ground of their requifition for his condemnation to Pilate, John 19, 7. "We have a law, and by our law he ought to die, because he made himself THE SON OF GOD;" and 5. from the Roman centurion's confeffion feeing the awful figns that accompanied his crucifixion, Matt. 27, 54. "Truly this was THE SON OF GOD" where we may incidentally remark, that the phrafe is indifcriminately used in these places, with and without the article: o vi t8 Oe8—vi© T8 Ex, and vie8, or ex vi.-and throughout the New Tefta

ment.

The day of our Lord's new birth, or inveftiture in the highest privileges of divine Sonship, as before observed, was the day of his refurrection. It was then, that, "GOD made Him HEIR OF ALL-after he had, through [the facrifice of] himself, made purification of our fins." Heb. 1, 3. It was then, when He again introduced the FIRST BORN into the world, He faid, and let all the angels of God worship him." Heb. 1, 5. John expressly stiles him, "THE FIRST Born from the dead," Rev. 1, 5. explaining Ethan's epithet: Pf. 89, 27. "I will make him MY FIRST BORN, higher than the kings of the earth." INSPECTOR.

Whence

*See a moft curious confeffion of the Jews, touching thefe falfe witneffes, in Sharp's Defence of Chriflianity. Part I. p. 41.

(To be concluded in our next.)

BISHOP HORNE's LETTERS ON INFIDELITY.

LETTER VI.

WE are next to enquire, whether fuicide be any breach of our duty

towards our neighbour.

P. 17. "How does it appear that the Almighty is difpleafed with those actions which disturb fociety? By the principles which he has implanted in human nature; and which infpire us with a fentiment of remorse if we ourselves have been guilty of fuch actions, and with that of blame and difapprobation, if we ever obferve them in others. Let us now examine whether fuicide be of this kind of actions."

Before we enter upon the examination here propofed, it is obvious to remark, that there is no instinct, or " principle implanted" in human nature, which feems to be more universal and more forcible than that of an averfion to fuicide. For a man to destroy himself is directly against the voice and the very prime inclination of nature. Every thing defires to preserve itself. "No man hateth his own flesh, but nourisheth and cherisheth it." And therefore, nations in general, as taught by the immediate voice of nature, by the very firft accents which the utters to all, have abhorred men's laying violent hands upon themselves and to fhew their abhorrence, have decreed to pursue self-murderers, after their death, with the highest marks of ignominy.* The argument from implanted principle, therefore, militates very powerfully against fuicide.

But however, the truth is, that in this, as in many other cafes, these implanted principles, by due labour and pains, may be over-ruled and fuppreffed. On which account, it becomes neceffary for us to have fome other criterion of moral rectitude evident to all, and to be eluded by none; left obduracy fhould be deemed a proof of innocence, and because a man feels no remorfe, he should apprehend no guilt.

For us Chriftians this matter is fettled by a law, which we efteem to be wife, and juft, and good, and moft friendly to the interefts of fociety. By the leave of the new philofophers, we will take it with us; and I am apt to think, it will appear to great advantage, on this part of our fubject. Holding this light in our hands, then, let us enter the dark labyrinth of Mr. H-'s fophiftry, and it will bring us fafely out again.

P. 18. "A man who retires from life, does no harm to fociety." There are two ways of impofing upon mankind through the abuse of words; when a good thing is difgraced by a bad name, or a bad thing dignified with a good one. Mr. H. in this Effay affords us a ftriking inftance of the latter mode of deception. The felf-murderer is fometimes faid by him to " difpofe of life," as a pedlar would fell two pennyworth of inkle'; at others, to "retire from life," as a gentleman, when he has a mind to leave company, makes his bow, steps gracefully out of the room, and shuts the door. It may be urged, perhaps, that as we understand Mr. H-'s meaning, it is needlefs to difpute any further about his language.-Be it fo. Proceed we then to confider the Sentiment.

"A man who retires from life does no harm to fociety."

Ariftotle thought otherwife, and, as it fhould feem, better, upon this point. It was his opinion, that they who deftroy themfelves (without the command of God or the public) are injurious to the commonwealth;

*See Bp. Taylor's Duct. Dubitant. B. 111. Ch. 11. Rule 111.

from whofe fervice they withdraw themselves if they be innocent, and whofe juftice they evade, if they be guilty.*

But furely the fuicide" does harm to fociety," by setting a deteftable example, which, if generally followed in times of calamity and distress, would defolate a country, instead of defending it. Suicide originates in defpair, of all evils, political or moral, the greatest, as cutting off every refource of help and deliverance. Wifely, therefore, as well as bravely, did the Romans return public thanks to their general, who had been vanquifhed in a dreadful battle by the enemy, because he had nevertheless NOT DESPAIRED of the commonwealth. In the inftance before us, example is particularly contagious. Once, as history relates, it became a fashion among the young women of a certain city of Greece to make away with themselves; nor could the magiftrates put an end to the horrid practice, till having ordered the dead bodies of the culprits to be dragged naked through the streets, they overcame this most unnatural love of death by the dread of fhame. In our own country, and, it is said, of late, upon the continent, partly by the examples of profligates, and partly by the writings of philofophers, the fame fashion is more and more diffufing itself among all ranks of people, and the ftate is continually lofing numbers, who might otherwise have lived long to ferve it, and then have died in the faith and fear of God. It is not true, therefore, that the fuicide" does no harm to fociety." He does irremediable harm, and may continue to do fo, to the years of many generations.

P. 18. "He only ceases to do good; which, if it is an injury, is of the lowest kind."

To cease to do good is not fo criminal as to do harm; but it is criminal, notwithstanding. We were fent into the world to do good; and we fhould do it to the end. The portion of the " unprofitable servant' is not to be envied.

P. 18. "But when I withdraw myself altogether from fociety, can I be bound any longer?"

It is not poffible to "withdraw yourself altogether from fociety." There always will be fome about you, whom you may improve by your converfation and example, and who may improve others by the relation of them.

P. 18. "I am not obliged to do a small good to fociety, at the expence of a great harm to myself."

Be not afraid, where no fear is. The "harm" is not " great" of bearing your afflictions as God requires you to bear them, who fends the trial, and will fend the strength: and in a ftage of our existence where fo large a part of our duty lies in fuffering, the "good" is not " small," of fhewing your companions in tribulation (and fuch more or less are all mankind) what it is to fuffer and die like a Chriftian, in piety and patience, cheerfulness and refignation.

P. 19. If upon account of age and infirmities, I may lawfully refign any office, and employ my time altogether in fencing against these calamities, and alleviating, as much as poffible, the miferies of my future life: why may I not cut fhort these miseries at once by an action which is no more prejudicial to fociety?

*See Bp. Taylor, ubi fupra.

Suicide

Suicide is in reality far "more prejudicial to fociety," as we have already fhewn, because it exhibits a bad example of impatience and despair, which may be copied by any man, who, in the hour of gloom and melancholy (he being always the judge of his own cafe) fhall fancy himself in circumftances which will juftify the action. How many have still contrived to the laft in various ways to do service to their families and to the public, during the intervals of pain and fickness? And when they could no longer teach their friends how to live and act, have taught them (as before mentioned, but it cannot be mentioned too often) that other equally neceffary and important leffon-to fuffer, and to die?

Mr. H. is refolved to die hard.

P. 19. "But fuppofe it is no longer in my power to promote the interest of society"

I repeat it once more, that while you have breath, it will be in your power to do fo.

66 Suppofe that I am a burden to it"

If the fociety be Chriftian, it will readily, charitably, and kindly support the burden.

66

Suppofe that my life hinders fome person from being much more ufeful to fociety."

66

As it is your duty to bear your afflictions, it is that of others to affift, and minister to you in your neceffities; and they cannot be more useful to fociety," than while fo employed.

"In fuch cafes, my refignation of life muft not only be innocent, but laudable."

Neither laudable," nor " innocent," believe me, if by "refignation of life" you mean fuicide, for the reasons many and good, above affigned. P. 19. "Moft people who lie under any temptation to abandon exiftence, are in fome fuch fituation: thofe who have health, or power, or authority, have commonly better reason to be in humour with the world."

Yet this is by no means always fo. There are seasons when the world, with all its pleasures, and all its glories, will fail him who has nothing else to depend upon. Accordingly, we have had inftances, where, for want of the religious principle, "health, power, and authority," have proved infufficient to keep their poffeffors" in humour ;" and through the prevalence of pride, avarice, intemperance, caprice, and spleen, men have dispatched themselves, fome, because they had taken a wrong flep, and were blamed for it; fome, because they had eaten too much, and therefore life was infupportable; fome, to defraud their creditors; fome, because they were tired of buckling and unbuckling their fhoes; and some, to fave charges. Poor unhappy MAN! How art thou toffed upon the ocean of life, when once driven from the helm, which should direct thy courfe through time to eternity!

P. 20. “Mr. H. ftates the following cafe

"A man is engaged in a confpiracy for the public intereft; is feized upon fufpicion; is threatened with the rack; and knows from his own weakness that the fecret will be extorted from him: could fuch an one confult the public intereft better than by putting a quick period to a miferable life?"

1. To avoid fo untoward a fituation, before a man engages in a confpiracy,"