dispensation, with its clearer light, its frequent allusions to Christ, and its fuller revelations.

We judge, at times, of the greatness and importance of events, by the preparations that precede them. Were you to see a host of men assembled on some mountain's top, and anxiously looking towards the east; were you to see, further on, another body of men, preparing a highway among the mountains; were you to see, still beyond them, scouts placed in commanding positions, prepared to light the beacon fires, while all the population of the surrounding districts were in a state of heightened expectation, would you not suppose that some more than ordinarily interesting event was about to occur? Apply this comparison to the coming of Christ, and the religion he came to establish. What mean these varied preparations? Why this array of altars, and priests, and sacrifices? Why this long train of prophecy, commencing almost at the creation, and running on for near four thousand years, and all pointing to one common object? Why this expectation of the coming of some great one,—at first confined to a single nation, but gradually extending itself, until, as it were, the whole world stood in expectation to behold his arrival? There was reason for all this. The greatest event the earth ever saw, was about to occur,-the Lord of glory was about to appear in human form, and the work he came to accomplish was one in which all men are most deeply and personally interested. His mission was a mission of life or of death to every individual of our race, and therefore men eagerly expected his arrival. He has come. He has finished his work. He has bruised the serpent's head, and he has called the sons of Japhet to dwell in the tents of Shem. A Prince of peace, already nations have been gathered to him; the sceptre has long since departed from Judah, but in him already hath the nations of the earth been blessed. In his name, we offer salvation to every man who hears the sound of the gospel. As his minister, I assure you, that whosoever comes unto him shall in no wise be cast out; and I solemnly, and with authority, declare unto you, that there is salvation in no other.

Let me, then, ask you—or rather, I would have you, seriously ask yourselves have you sought and found salvation in him? The salvation he has procured is precisely suited to the wants of each individual before me. It is offered for your acceptance or

rejection. Yet I should not say, "for your rejection." If you do not accept of it, if you do not heartily embrace it, to the exclusion of every other hope, then it is the same as though you had rejected. How shall you escape, if you neglect this so great salvation?

MACAO, Aug. 6, 1843.

Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted, is, God with us.—Mat. i. 23.

THE custom of giving significant names to their children, was one that prevailed in the Jewish nation from the earliest period of its history. The reasons which dictated the choice of the several names given to children, were, of course, very different. Sometimes they were given by the parents, to signify their gratitude for favors received, as when Leah called one of her sons Judah, or praise, saying, Now will I praise the Lord, Gen. xxix. 35. Sometimes they were given to express their faith in God for the bestowment of future blessings. Thus Rachel called the name of her first-born son Joseph, or adding, saying, as she gave the name, The Lord shall add to me another son, Gen. xxx. 24. Sometimes names were given to commemorate some remarkable event in a man's history, or to denote some distinguishing trait in his character. Thus Jacob's name was changed, after his wrestling with the angel, to Israel, a prince of God. For as a prince hast thou power with God, and hast prevailed, Gen. xxxii. 28.

It would be an interesting occupation to pursue this subject much farther, and to trace the various evidences of the gratitude, or faith, or zeal of Hebrew parents, expressed in the names given to their children, but at present it is unnecessary. It is sufficient to remark, that a custom, so universal, would not probably be omitted in the case of one so long foretold, and of whom such great things were expected, as of Jesus Christ, the Saviour of the world. We naturally, therefore, feel much curiosity to know both the names, and the meaning of the names, given to him. The name in the text is one that seems to call for special notice, both from the person who foretold it, and the person who explains

it, as well as from the surpassing dignity and excellence of Him who bears it, Emmanuel! Thus the inspired prophet, more than seven hundred years before his birth, predicts that he shall be called. God with us! Thus the inspired evangelist, recording the fulfilment of the prophecy, interprets the name.

There seem to be two great truths intended to be taught by this name. The first is that he who bears it, is a Being very far superior to the generality of those who are born upon the earth. God with us! There is a majesty in this name, especially when we compare it with other divine declarations concerning the person thus called, which induces us to say, that he was no common man, but that in some mysterious way, the divine and human natures were united in his one person. He is God, and yet man. Infinitely exalted above us, and yet partaking of our nature. Before all things, yet born in the latter days. An object of worship to all angels, yet appearing in the form of a servant. He is truly God with us.

That the same being should possess both the divine and human natures in one person; that he should be both God and man, is a doctrine almost too wonderful for belief. It is so far above the comprehension of our limited minds, that we cannot grasp it; and he who has never been astonished, when the thought rose upon his mind," the infinite and eternal God, veiled for a time his glory and dwelt among men, in human form," has never justly apprehended the truth we speak of. How can it be otherwise than astonishing? Look at these bodies of ours. Consider their feebleness and imperfections. Consider their weaknesses, how we are tied down to the narrow limits of this world, and fatigued by efforts to traverse even a small portion of its surface. Then lift your eyes to the starry firmament above, and when your wearied imagination returns confounded from the effort to count the number of those worlds, so far beyond our reach, think, "The God that made all those worlds, and at whose feet they lie, like golden sands, took our nature upon him, and bore about a body like our own!" It is hardly wonderful, when these thoughts press upon the mind, that some have even doubted whether this could be so. It seems too great a condescension for such a being to descend so low. Certain it is, we never should dare to entertain such a thought, without the strongest authority for it. But if we have the word of that very being himself assuring us that this doctrine is true, then it is not the part either of

reason, or modesty, much less of religion, to doubt it. It is then our duty to make reason bow before that which rises above her comprehension, and suffer faith to rest upon that which our Maker reveals.

What saith the Scripture on this point?-for it is the word of God alone that can decide it. Without quoting the tenth part of the passages in the Bible which refer to this subject, let me refer you to the declaration of Isaiah. To us a child is born, to us a son is given; and the government shall be upon his shoulders; and his name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace, Is. ix. 6. To the same ef fect speaks the apostle John, This is the true God and eternal life, 1 John v. 20. Still more clearly does the apostle Paul give us his testimony, Who, being in the form of God, thought it no robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men, and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross, Phil. ii. 6-8. But clear as these declarations are, they are not more clear than the words of Christ himself. Standing in the presence of those who were ever ready to accuse him, and to work his ruin, and who were peculiarly sensitive on the doctrine of the infinite superiority of their God to all other beings, he said, I and my Father are one, John x. 30. And on another occasion, though he knew that his hearers would be immediately reminded of the name that God had expressly appropriated to himself, I am that I am, Ex. iii. 14, he declared in the most emphatic manner, Verily, verily, I say unto you, before Abraham was, I am, John viii. 58.

The same truth is also distinctly shown by his actions. Follow him on that memorable day, when, after taking our infirmi ties and healing our sicknesses, after instructing the people, and relieving their distresses till nature was exhausted, he entered into a ship to go to other places. Behold there arose a great tempest, insomuch that the ship was covered with the waves. Where now was Jesus? Asleep, in the hinder part of the ship! Does this Being, overcome with fatigue, and needing the repose of sleep, like other men, possess powers such as other men do not? His disciples came to him and awoke him, saying, Lord, save us, we perish! And he arose and rebuked the winds and the sea, and there was a great calm, Matt. viii. 23-26. As man he was overcome with fatigue-as God he ruled the raging elements.