ORIGINAL

Stockbridge, Dec. 1, 1757. Rev. and dear Sir,

YESTERDAY I received your two letters of the 12th and 17th of November; but I neither saw nor heard any thing of Mr. Hill. I thank you for your concern that I may be useful in the world. I lately wrote you a letter informing you of our choice of a council to sit here on the 21st of this month, and inclosed in it a letter missive to Mr. Brinsmade, who is one of the council. I hope you have received it. Don't fail of letting me see you here; for I never wanted to see you more.

As to the question you ask about Christ's argument, in John x, 34, 35, 36, I observe,

First, that it is not all princes of the earth that are called Gods in the Old Testament; but only the princes of Israel that ruled over God's people. The princes that are called Gods, in that 82nd psalm, are, in the same sentence, distinguished from the princes of the nations of the world I have said, Ye are Gods; but ye shall die like men, and fall like one of the princes.

Secondly; The reason why these princes of Israel were called Gods, was, that they, the rulers and judges of God's Israel, were figures of Him, who is the true King of the Jews and Prince of God's people, who is to rule over the house of Jacob forever, the Prince and Savior of God's church, or spiritual Israel, gathered from all nations of the earth; who is God indeed. The throne of Israel, or of God's people,

He only was the proper heir to that crown; and therefore the princes of Israel are said to sit upon the throne of the Lord, 1 Chron. xxix, 23; and the kingdom of Israel under kings of the house of David, is called the kingdom of the Lord, 2 Chron. xiii, 8.

And because Christ took the throne as the Antitype of these kings therefore he is said to sit upon their throne, Luke i, 32. Thus the princes of Israel are called Gods, in this 82nd psalm, and sons of God, and all of them children of the Most High, being appointed types and remarkable representations of the true Son of God, and in him of the true God. They' were called Gods and sons of God, in the same manner as the Levitical sacrifices were called an atonement for sin, and in the same manner as the manna was called the bread of heaven and angels' food. These things rep. resented, and by special divine designation were figures of, the true atonement, and of Him, who was truly angel's food; and in the same sense as Saul, the person especially pointed at in the 82nd, psalm, is

called the Lord's anointed, or Messiah, as it is in the original, or Christ, which are the same. And it is to be ob served, that these typical Gods, and judges of Israel, are distinguished from the true God and true Judge of God's people, (who was to come as their Antitype,) in the next sentence, Ps. lxxxii, 8. Arise, O God, thou JUDGE of the earth, for thou shalt inherit all nations. This is a wish for the coming of Christ, that king that should reign in righteousness and judge up

rightly, who was to inherit the Gentiles as well as the Jews. And the words, as they stand in connexion with the two preceding verses, import thus much: "As to you, the temporal princes and judges of Israel, you are called Gods and sons of God, being exalted to the place of kings, judges and saviors of God's people, the kingdom and heritage of Christ But you shall die like men and fall like other princes; whereby it appears that you are truly no Gods, nor is any one of you the true Son of God, which your injustice and oppression likewise show. But O that He, who is truly God, the true and just Judge and Savior (who is to be King over Gentiles as well as Jews,) would come and reign."

It is to be observed, that when it is said in this verse, Arise, O God, the word God is Elohim, the same that is used verse 6th, I have said, Ye are Gods.

Thirdly; As to those words cf Christ, John x, 35, If he called them Gods, UNTO WHOM THE WORD OF GOD CAME, I suppose, that by the word of God coming to these princes of Israel is meant their being set forth by special and express divine designation to be types or figurative significations of God's mind. Those things which God had appointed to be types to signify his mind were a visible word. Types are called the word of the Lord, as in Zech xi, 10, 11, and iv, 4, 5, 6. The word of God came to the princes of Israel, both as they by God's ordering became subjects of a typical representation of divine things, which was a visible word of God, and also as

this was done by express divine designation, as they were marked out to this end by an express audible and legible word, as in Ex. xxii, 28, and Ps. 1xxxii, 1. And, besides, the person they were appointed types of, was Christ, who is called the word of God. Thus the word of God came to Jacob as a type of Christ; 1 Kings xviii, 31. And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, UNTO WHOM THE WORD of the Lord, CAME, saying, ISRAEL shall be thy name. The word Israe; is Prince of God, Jacob being by that express designation appointed as a type of Christ, (who is called by the name of Israel, Isaiah xlix, 3,) the true Prince of God, in his wrestling with God to save him. self and his family from destruction by Esau, who came against him, and obtaining the blessing for himself and his seed. Now,

Fourthly; Christ's argument lies in these words, the Scripture cannot be broken. That word of God, by which they are called Gods as types of Him, who is truly God, must Le verified; as they cannot be thus called unless the Antitype be truly God. They are so called as types of the Messiah, or of the anointed One, which is the same, or the sanctified or Holy One, or Him that was to be sent. See Dan. ix, 24, 25; Ps. lxxxix, 19, 20, and xvi, 10, and John ix, 7. But it was on this account, that the types or images of the Messiah' were called Gods, because He, whom they represented, was God indeed. If He were not God, the word, by which they were called Gods, could not be verified; as the word, by which

the legal sacrifices were called an atonement and are said to atone for sin, was true in no other sense than as they had relation to the sacrifice of Christ, the true atonement. If Christ's sacrifice had not truly atoned for sin, the word, that called a representation of it an atonement, could not be verified. So, if Jesus Christ had not been the true bread from heaven, and angel's food indeed, the Scripture, that called the type of him the bread of Heaven and angel's food, would not have been verified, but would have been broken. These, Sir, are my thoughts on John x, 34, &c.

I am yours
most affectionately,
J. EDWARDS.

P. S. Dec. 5.

secure

Riches you may think indispensably requisite to against the wants incident to frail human nature. Property is no doubt valuable, as it supplies us with necessary food and raiment and convenient accommodations, while residing in the present mutable state. To a benevolent mind it is also valuable, as it enables us to communicate happiness to others;-to extend the means of mental improvement, and of support to the sons and daughters of adversity. When judiciously applied it causes the widow's heart to leap for joy, decks with smiles the face of aged want, and dries up the tear of the orphan. Many a houseless stranger has been sheltered from the severity of inclement seasons, and had his life not only protracted, but rendered comfortable and useful. Many poor children have found an asylum, where they may dwell safely, secure from the guilt and ruin to which their helpless condition exposed them, and where they may receive instruction that fits them for present usefulness, and prepares them, through grace, for future happiness. Riches thus employed may prove inestiniable blessings to their possessors.

But, my friend, pause, and in

quire; are they generally thus employed? Alas, daily observation and experience evince the lamentable truth, that they are often kept for the owners thereof to their hurt. Some use them for the gratification of their sensual appetites, and debase the rational part of our nature. Others spend them to decorate their frail bodies. Some waste them in riotous living; while others sordidly hoard them up till their rust is a witness against the pos

sessor,

O, my friend, what a miserable account must such persons give, at the day of final retribution! Wealth is a talent committed to us, and shall we hide it in a napkin, while multitudes are perishing for lack of knowledge, and others are suffering for daily sustenance?

What is there in honor that demands our anxious regard? It is fleeting as the passing zephyr; unsatisfying in its nature, and uncertain in its duration, and at best is but an imaginary good.

To be esteemed by the virtuous is desirable; to seek such persons for our intimates is wise, and calculated to promote our respectability and useful ness. But to be anxious for popular applause is foolish and criminal, and will prove prejudicial to our best interests. We shall be tempted to sacrifice truth and act inconsistently with the dictates of our own consciences. We shall incur the displeasure of our best friends, and the indignation of Him, who ruleth over all, and is blessed for

the attainment of either a real or supposed advantage. We may pant after some distinguished station in society, not sufficiently realizing the weight and responsibility attached to it, nor duly considering whether we are qualified to fill it. To preserve an unsullied reputation, so far as this can be done by discharging every duty, is incumbent on us; but to be desirous of vain applause will certainly be destructive of present and future peace. Seek not the praise of men, but the honor that cometh of God only, Would you possess lasting honor, pursue the path of holiness, and you will hereafter be approved before an assembled, universe, and receive a crown of glory which fadeth not away.

What are the pleasures of the world, for which some are ready to sacrifice every thing truly valuable and even life itself? How many precious hours are devoted to prepare for such enjoyments? No expense is esteemed too great for ornaments and dress. Music, dancing, and cards, alternately lend their aid to dissipate reflection.-But all the retinue of pleasures cannot afford you a peaceful thought to cheer your dying hours. will you look in vain for comfort to your splendid equipage, to your costly furniture, and circles of pleasure. These will not avail you in the trying, closing, solemn scene!

Then

Ever.

62

will make you an heir of glory; and you will finally, through the merits of the Savior, be received into everlasting habitations. Hav. ing obtained the pardon of sin,and an interest in Christ, you will have that peace, which the world cannot give, and of which it can never deprive you. The pleasures resulting from this source, are spiritual, refined, and never fail. Through eternity you will continually progress in likeness to God, in love, joy, and peace. Sorrow, sighing, and death, will never interrupt the tranquillity of the holy soul. The true Christian has joys in reserve, which eye hath not seen, nor ear heard, nor the heart of man conceived, in this state of imperfec. tion. He will be permitted to see the glorious person of his Savior, and to unite with the millions of the redeemed, in ascribing praises to Him, whò gave himself a ransom for the sins of our perishing race. One hour's communion, in secret prayer with his heavenly Father, is more precious to the Christian, than whole years of sensual delights. One glimpse of his Divine Savior will reconcile him to the loss of all created good. One foretaste of heaven, at the foot of the cross, is inconceivably valuable in his estimation. His outward condition may be poor and despicable; yet he would not for ten thousand worlds exchange situations with the prosperous unbeliever. Possessing the favor of God, he has enough. The love of Christ in Anitely transcends every other good.

Sometimes, through the prevalence of corruption and the strength of temptation, he is

left to wander from his Father's house; but ere long he is enabled, through Divine mercy, to return, and to confess his guilt with shame and remorse. He meets again the beloved of his soul; peace ensues; and he is animated in the Christian course.

Now, my friend, seriously consider and compare the different states of the worldling and of the pious. Ask your own heart, which you prefer; a short life of pleasure on earth, or an eternity of blessedness in heaven? Do you wish to have God for your Father; the blessed Jesus for your Savior, Counsellor, and Friend; the Holy Spirit for your Teacher, Guide, and Sanctifier; Christians for your companions; and holy Angels for your associates; or the friendship of the world, which the Scriptures assure us is enmity with God? Love not the world, nor the things of the world. If any man love the world, the love of the Father is not in him. Ye cannot serve Goa and Mammon.

That you, my dear friend, may choose and pursue the path of truth and holiness, is the fervent unceasing prayer of your affectionate

MYRA.

For the Panoplist. THOUGHTS ON ACTS ix, il.

Behold, he prayeth.

In the context is presented one of the most interesting scenes, which men are ever called to

witness. A wicked man is alarmed. A man of distinguished natural and acquired talents is brought to tremble in view of