cording the same momentous fact, designates him the first-fruits, "But now is Christ risen from the dead, and become the first-fruits of them that slept " (1 Cor. xv. 20). Were Christ God-man alone in his resurrection, no need to have so called him the first-fruits, or first-begotten from the dead; but as the title is correlative, it belongs to him in respect of his elect people. The resurrection of Jesus is to the resurrection of all that have lived and died believing in him, what the first-fruits were which were presented to the Lord, according to the law" And ye shall eat neither bread nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God" (Lev. xxiii. 14). As therefore the sheaf presented was the pledge of the general harvest, so the resurrection of Christ is the pledge of that of all his redeemed. He is the Alpha and Omega (for the present) from the dead. Others arose from the dead before Christ, both as recorded in the Old and New Testaments; but they arose to die again: they came from the graves with their graveclothes on, as it is recorded of Lazarus -“And he that was dead came forth, bound hand and foot with graveclothes; and his face was bound about with a napkin" (John xi. 44). And why? though they were raised for the manifestation of Jehovah's sovereignty and his own glory, they rise to die again. Whereas, when Jehovah Jesus came forth from the dead, it was to die no more, as saith the Holy Ghost, "Knowing that Christ, being raised from the dead, dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once; but in that he liveth, he liveth unto God" (Rom. vi. 9, 10). This is the reserved privilege belonging to all his children, and whereof he makes them exparte partakers now in the inner man, in quickening their souls from that state of spiritual death in which they are born, in virtue of their union to Adam, as it is written, "In Adam all die." As therefore Jehovah Jesus was himself the subject of a twofold resurrection-the first when he came out of that horrible pit wherein he was, for a season, on the cross, and whereof speaking, he says, "He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings" (Psa. xl. 2). And again-"For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption" (Psa. xvi. 10). And the other was on the morning of the resurrection of his body, when he reanimated it with his soul, and left for ever the narrow confines of the grave, as said Peter, "Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it" (Acts ii. 24). These two great events were prefigured in the things which befel Jonah. Jesus has determined that Jonah was a type of himself (Matt. xii. 40). Jonah was not only delivered from the depths of the sea; but, moreover, from the whale's belly. The whole election of grace are also the subjects of a twofold resurrection; the soul now, and the body hereafter, as said Paul, “Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself" (Phil. iii. 21). Of both Jesus

spoke (John v. 25-28, 29.) But there are privileges belonging to the elect, of their union to and communion with Christ, their glorious head and husband. Whereas the Lord Christ rose in his own right and exercise of his own sovereign power; hence he declared, "Therefore doth my Father love me, because I lay down my life that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father" (John x. 17, 18). But this is not said of any other either before or after him; consequently this is his title, these are his memorials-"I am Alpha and Omega, the beginning and the end, the first and the last." But notwithstanding he is thus infinitely removed from his people, in the dignity of his person, being, as said one of old, "the chiefest among ten thousand" (Song v. 10); he is, on account of his covenant engagements and incarnation, nearly allied to them-one of and among them. Therefore as Alpha and Omega, the first and the last letter of the Greek alphabet, are of a piece with all the other letters; so is Christ God-man of the identical nature with his church, as said the Holy Ghost-" Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil" (Heb. ii. 14). Happy they who, while they admire him because of the excellency of dignity and excellency of power, exclaiming, "Who in the heaven can be compared unto Jehovah? who among the sons of the mighty can be likened unto the Lord?" (Psa. lxxxix. 6) can add with the spouse, "This is my beloved, and this is my friend, O daughters of Jerusalem (Song v. 16).

THE CHURCH-AND WHAT IT IS.

(Continued from page 331.)

CYPRIAN was much harrassed during his two years' concealment by the profligacy that prevailed amongst many of the professors, and also by the controversies that arose concerning the reception of the lapsed again into church-fellowship and communion. Most of Cyprian's letters are on this subject, and are not therefore of very great interest to the reader who wishes to be rooted and grounded in Christ.

The number of the lapsed (i. e. of those who renounced christianity and sacrificed to heathen gods) was very great. Some were for readmitting them into church-membership too easily, and letters were sought from the martyrs and confessors in prison to recommend them to the favour of the church. We even find one of these confessors giving letters in the name of a departed martyr for this purpose. How great must have been the departure from the simplicity of gospel truth,

when such a thing as this was tolerated. Cyprian, however, decidedly set himself against it, and wished rather to keep the medium between too great severity and too great leniency. But in contending against these persous, he certainly at times was led too much to exalt the office and authority of the Bishop, but allowance must be made for the age in which he lived. It would be foreign to my purpose to enter into the argument of these letters; I shall therefore merely notice a few facts. He thus exhorts his own clergy, "I beg you by your faith and by the ties of religion, to discharge your duties in conjunction with mine also; that nothing be wanting either on the head of discipline or of diligence. I beg that nothing may be wanting to supply the necessities of those who are imprisoned because of their glorious profession and avowal of God, or who labour under the pressures of indigence and poverty, since the whole ecclesiastical fund is in the hands of the clergy for this purpose, that a number may have it in their power to relieve the wants of individuals." He also advises as prudent, that too many at one time should not visit those confined in prison, and thus concludes his letter ! "For in all things we ought to be meek and humble, as becomes the servants of God; to redeem the time; to have a regard for peace; and to provide for the people. Most dearly beloved and longed for, I wish you all prosperity and entreat you to remember us." In another letter he reminds them that the Lord regards him that is poor and of a contrite spirit, and that trembles at his word; and he rejoices to find that the greatest part of the confessors thus adorned the gospel. But he had heard that some of them were puffed up; to these he exhibits the mild charitable and humble spirit of the Lamb of God; " and dare," says he," any one who now lives by Him and in Him to lift himself up with pride? He that is least among you, the same shall be great. How execrable ought those immoralities and indeciencies to appear among you which we have heard of with the deepest sorrow of heart." In writing for the comfort of those who had been suffering severely from cruel torments, he describes the martyrs and confessors as wiping away the tears of the church, while she was bewailing the ruins of her sons. He represents even Christ himself as looking down with complacency, fighting and conquering in his servants, and giving strength to believers in proportion to their faith. He was present in the contest," says he, "He encouraged, corroborated, animated his warriors; and he who once conquered death for us, always conquers in us." One of these martyrs, named Mappalicus, amidst his torments, said to the proconsul, "Tomorrow you shall see a contest for a prize." He alluded to the crown of martyrdom; and what he uttered in faith, the Lord fulfilled. He lost his life in the conflict on the next day. The following extract will show Cyprian's views with respect to the reception of the lapsed, into church communion. "I sympathize and condole with our brethren, who have lapsed through the violence of persecution; it is true their wounds give me the most acute pain; they absolutely break my heart: but divine grace can heal them-still I think we should not be in a hurry; nor do anything incautiously and precipitately; lest while we rashly readmit them into communion, the divine displeasure be more

grievously incurred. The blessed martyrs have written to us begging that their petitions in favour of the lapsed may be examined, when the Lord shall vouchsafe peace to us, and we shall be able to return to the church. Certainly then every case shall be examined in your own presence and with the concurrence of your own judgments. But I hear that some presbyters, neither mindful of the precepts of the gospel, nor considering what the martyrs have written to us, and also in contempt of the episcopal authority, have already begun to communicate with the lapsed, and to administer the Lord's supper to them, in defiance of that legitimate order by which alone readmissions are ever to be regulated. Do you then take care of each of them; and by your judgment and moderation according to the sacred precepts, moderate the spirits of the lapsed; let none pluck off fruit, as yet unripe, with improvident precipitation; let none commit a vessel again to the deep, shattered already and leaky, till it be carefully refitted: let none put on his tattered garment, till he see it thoroughly repaired." Milner has the following remarks on this letter," It is hence observable that persons, whose religion had more of form than sincerity, and whose consciencies were not altogether seared, acted in the same manner then as such do now; that is they were more hasty to gain the good will of men than of their Maker. They were ambitious of the favour of the martyrs of those times, who were unquestionably sound and pious christians; and we shall see soon still stronger proof, that even men of eminent godliness are sometimes too apt to repay with concessions of a dangerous nature, the professions of respect made to them by ambiguous characters. The Lord's supper was then, as it is now, made by some an engine of self-righteous formality. Aud it is in cases of this nature that wholesome church discipline is very precious." Caldonius, an African bishop in a letter to Cyprian, mentions amongst others the case of a woman named Bona, who was dragged by her pagan husband to sacrifice, was, while they held her hands compelled to a seeming compliance, but she fully cleared her integrity by saying, "I did it not-ye have done it: "she also was banished.

Celerinus, a confessor, wishing to have his two sisters who had lapsed, restored to communion, wrote to Lucian, who was imprisoned, intreating that he, or the first of his brethren that suffered martyrdom, would restore them. This was but too frequently done at this time, and certainly shows a turning away from the word of the truth of the gospel unto fables and inventions of men. Lucian in his answer, describes himself and his companions as shut up and pressed together excessively close in two small cells, and also greatly suffering from hunger, thirst, and intolerable heat. He mentions a number of them as already killed in prison; and adds that, in a few days he himself must expire. "For five days," says he, "we have received very little bread, and the water is apportioned to us by measure." As to the petition of Celerinus, in favour of his sisters, he informs him that Paul the martyr who had lately suffered, had visited him while yet in the body and had said,— "Lucian, I say to thee before Christ that if any person after my decease beg of you to be restored to the church, do you in my name grant his

request." Cyprian, in a letter to the church at Rome, condemns, and bitterly complains of this conduct of Lucian, and contrasts him with other martyrs who had not followed this pernicious custom. Cyprian speaks in the highest terms of Moyses and Maximus, two confessors of Rome. The following are some of Milner's judicious remarks on this haste of the lapsed to be again received into the church. "In those days of discipline, the lapsed by their cagerness for readmission, showed the same dispositions of selfishness and of pride, which in our times are evinced by persons wishing to hear nothing but comfort preached to them, by finding fault with ministers, who dare not speak false peace; and by unsoundly healing themselves. We are perfectly lax in point of discipline. Who regards its menaces against the disorderly? With the first christians this was an awful concern; the same depravity of nature seems now to work on corrupt minds in another way; but so as still to exercise the patience and fortitude of godly ministers, who by persevering in their duty and not giving way to the unreasonable humours of their people in things of importance, will find in the end, a wholesome issue even with many of their most unpromising and froward hearers." It seems by a letter from the church of Rome to Cyprian, that there were some professed christians who gave to the heathen magistrate a written document professing to be signed by their own name, in which they abjured the gospel; and who at the same time by paying money, obtained the privilege of not sacrificing to the gods; and others induced their friends to do the same for them. Thus we see that the principles of Jesuitism had their existence at that time. How often do men act like the silly ostrich, who fancies when pursued by the hunter, that if she hides her small head, her much larger body will not be discovered. A mere notional gospel is easily received, lightly esteemed, and readily parted with; but Christ's gospel, which is the power of God unto salvation, lays hold of the heart, and will neither let go, nor be let go.

Towards the close of this persecution, Cyprian ordained as Presbyters many of those who had been the most conspicuous confessors; this be did on his own responsibility, but excused himself to his Presbyters for so doing without their concurrence, on the ground of present emergency. This shows that though Episcopacy had reached a great height, yet it had not arrived at that lordly supremacy claimed for it in more modern days. Among the confessors thus ordained was Numidicus who had attended a great number of martyrs who were murdered, partly with stones, and partly by fire. His wife, sticking close by his side, was burnt to death with the rest; he himself, half burnt, buried with stones and left for dead, was found afterwards by his daughter; and through her care he recovered. Probably this last case was the effect of the tumultuary rage of a persecuting populace. The ferocity of many in those times did not permit them to wait for legal orders. Who can tell the number of christian sufferers, which this mode of oppression must have added to the list of martyrs?

In a letter Cyprian wrote to his clergy, along with some money sent to be distributed to the poor, he expresses his strong desire to return