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THE sense of this passage is by most readers misunderstood. The term μετάνοια, which our translators have rather unhappily rendered "repentance," is used in various senses both in the Septuagint and the New Testament; and, in the classic writers, is seldom to be understood according to the sense of our theological word, "repentance."

Schleusner has given the various senses, of which μετανοία is susceptible: -1st. As signifying penitence, grief for an act already done; 2d. A change of opinion, a retraction of any thing that is done; 3d. The manner prescribed by God for seeking and obtaining salvation. This last is termed κατ' εξοχήν, the theological sense of the term.

It is in the second sense that the word is here used. Schleusner remarks on the passage in this manner:-" Sic Heb. xii. 17, ubi Esavus dicitur repulsam tulisse nec, quamvis cum lacrymis petierit, invenisse μɛTavolas TOTOV, h. e. efficere potuisse, ut Isaacus sententiam ac factum mutaret." Esau was not able to prevail on Isaac to change his decision respecting the blessing already bestowed on Jacob, in favour of himself. Esau found no place left for a change of opinion in his father; because the decision had been already pronounced in favour of Jacob.

Schleusner quotes 2 Cor. vii. 9, 10, as a parallel passage; where the translation would be thus:-"Now I rejoice, not that ye were made sorry, but that ye sorrowed unto repentance, (is METάvar,) i. e. to a change of opinion and conduct: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. For godly sorrow worketh repentance, VOL. VII.

(μɛtávolav,) i. e. a change of opinion and conduct, to salvation not to be repented of." Note here, that the words used to express "repentance," or change of opinion and conduct, and " to be repented of," are not from the same theme. The one is μετανοιαν; the other ἀμεταμέλητον.

Schleusner also refers to Heb. vi. 1, μETávoα àñò vexpŵv spywv', i. e. a change of opinion respecting those evil works which engender death, and a course of conduct suited to such a change of opinion. He quotes likewise a similar use of the word in the Alexandrine copy of the LXX. in Prov. xiv. 15, πavoupyos de ἔρχεται εἰς μετάνοιαν. “ The cunning man will come to a change of opinion and conduct."

From Polybius, who lived but a little more than a century previous to the time of our Saviour, and who is therefore good profane authority on the word in question, the following quotation is made:-Φίλιππος πυθόμενος τήν τῶν Δαρδανίων μετάνοιαν', where, as Schleusner remarks, we are to understand, "Dardanios consilium mutasse," that Philip found out that the Trojans had altered their determination, had changed their opinions and plans.

It would seem from the above remarks, that the signification of the passage under consideration is sufficiently plain for all those who will look at it without seeking for difficulties. searching for difficulties, and by lumbering learned and unlearned comments on Scripture, even the simplest passages may be rendered obscure.

By

Rosenmüller has given an admirable translation of the passage; and with it the majority of modern commentators agree. "Scitis enim quod etiam postea, quum vellet obtinere benedictionem, repulsam accepit; quippe non potuit efficere (apud patrem suum) sententiæ mutationem, quamvis eam cum lacrymis quæreret." For you know, that, when afterwards he desired to receive the blessing, he met with a refusal; and he was not able to effect a change of opinion in his father, although he sought it (avrny, eam, either the blessing, as Macknight says, or this change of opinion) with tears.

The history in Genesis proves that the exposition of the text given above is

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the correct one. Esau could not prevail, with all his entreaties, and all his tears, upon his aged father to make him reverse what he had already done. I have blessed him, said he, yea, and he must be blessed: I cannot reverse it now. It is evident, that God designs Jacob to be the Lord of all, in preference to Esau: and so it must be. (See Gen. xxvii. where the history is given at length.)

Before closing this article, one thing ought to be particularly noticed. It is this: "Nothing spoken here, nor in the history in Genesis, to which the apostle refers, concerns the eternal state of either of the two brothers." The unfortunate use of the word "repentance" in our version, has led to a very improper exposition of this text by some well-meaning, but, perhaps, mistaken Christians. They have said that Esau was eternally reprobated, and could not find any place of repentance before God. "He had not such a sorrow indeed," says an old divine of the Calvinistic school, as to bee displeased with himselfe, and to repent, but had onely an amazement mixt with spite, and disdaine."* The incorrectness of such a rendering is shown above. But to cut short these notices :-It may be remarked, with Dr. A. Clarke, that "the use made of the transaction by the apostle is of great importance:Take heed lest, by apostatizing from the gospel, ye forfeit all right and title to the heavenly birthright, and never again be able to retrieve it. Because, they who reject the gospel, reject the only means of salvation."

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perked them up, and through life should they skulk, ever haunted by their native insignificance, as the body marches accompanied by its shadow.As for a much more formidable class, the knaves, I am at a loss what to do with them

-had I a world, there should not be a knave in it" Burns' Letters. Lett. XCVI.

THERE is a struggle for eminencé amongst men of all professions-an aim at enjoying by some means or other the smiles of fortune, and rewards of ambitious exertion. It is a long ladder and a high; and sometimes difficult of ascent. Still a few proud individuals gain its top, and sport for a season on the lofty eminence. The reverse, however, comes, and all is changed:-instead of uninterrupted happiness and joy, misfortune arrives, and they find themselves at the bottom of the ladder in a much shorter time than it took them to reach the top. These are common reflections; but peculiar circumstances and occurrences often impress them more deeply on the mind. We cannot fail drawing useful lessons from the every-day transactions of life; and philosophy always has fresh charms, when it is the result of actual observation and experience.

It was on a February morning that I sallied forth to transact some business in Broadway. It had been snowing through the night previous; and the light flakes were yet descending to their rest on the bosom of our mother earth.

I thought of various things, as, wrapped in my cloak, I trudged along on the unswept side-walks. Ah, said I to myself, this snow is pure and unsullied; and every drop that falls seems as the image of purity: but it will soon be defiled by the tread of hundreds, who will trample upon it, regardless of its former purity I could not help thinking of the parallel that might here be drawn with regard to multitudes of the characters I met. How many persons did I see, who were once pure and unspotted like the virgin snow, now like it defiled and trodden down by every passenger! Then they lived amidst the endearments of social life, blessed with all that nature and fortune could bestow, basking in the smiles of family and all around them. But now, by some friends, and admired and caressed by fatal step, having burst in sunder those

endearments of social life, having forfeited their claim on the favours of nature and of fortune, withering under the frown of family and friends, exposed to the pity of the good, and the contempt of the bad, they have become lost to virtue-lost to all that exalts and dignifies human nature. Alas! said I, how miserable is our race!

Such a train of thought led to many other reflections which cast a damp upon my feelings: and I pushed my way along the crowded street regard less of the individuals I met. I should, perhaps, have continued for a long time in this mood of mind, had not I found my way suddenly obstructed by a crowd of people, who were fixed to one spot. Lifting my eyes, and at the same time raising my hat, so as to open to myself a wider field for observation, I found the crowd were gazing at the various pictures exposed at the window of a print-shop. The oddest conceit I observed (for I stopped also to gaze with the multitude) was a coloured engraving, entitled "The Wheel of Fortune." It was a picture in which old Time (with his sickle and wings according to ancient hieroglyphical representation) was turning an enormous wheel, on the circumference of which a variety of individuals were stationed. By the rotatory motion of the machine, each was represented as taking his ups and downs, while others were waiting below for their turns to come for as cending the wheel.

A pompous gentleman and a distressed tradesman, an upstart dandy and a petty shoeblack, a female exquisite and a low washerwoman-all varieties of people were here represented as revolv ing, and taking their turns at fortune or distress, and bearing, either sadly or cheerfully, the force and fulfilment of that just, although vulgar proverb "Every dog has his day." Many were pressing forward on the lower ground to ascend the sides of the wheel, anxi ous to try how fortune would favour them; while those who descended from the wheel went off in another direction. To solemnize the picture, texts of Scripture were appended below:-the one from Job, "They are exalted for a little while but are gone and brought

low," xxiv. 24-the other from first Samuel, "The Lord maketli poor, and maketh rich: he bringeth low, and lifteth up. He raiseth up the poor out of the dust, and lifteth the beggar from the dunghill, to set them among princes, and to make them inlierit the throne of glory," ii. 7, 8.

True, thought I, true indeed. The picture spoke for itself; and the Scripture does indeed sanction its truth: for it is the Lord alone who " puts down the mighty from their seats, and exalts them of low degree."*

There was some connexion between the train of thought now excited, and the one which had before occupied my mind a change as to fortune and to fame. I still dwelt upon it as I resumed my walk, Fortune, thought I, is as the ancients represented her, false and fickle as the wind. Honour, integrity

all the virtues that tend to elevate man above the rest of this earthly creation, are, not unfrequently, passed by in the distribution of her favours. Dishonour, knavery, and all the vices that degrade the character of man, too generally taste her dainties, and bask in her smiles. The elevation of one to eminence and distinction, and the depression of another to misery and worldly disgrace, too often depend on the slightest of causes. And where innocence should have received the palm of honour, and the reward of justice, we frequently find that guilt usurps its laúrels, and carries away its well-deserved meed. The smiles or the frowns of fortune are not the just criterion of mental or moral worth: nor should her caresses so often prove, as they unfortunately do, the basis upon which men found their estimate of human character.

Alas! affluence and wealth are not apportioned alike to all. Perhaps it is better that it is so than otherwise. These adventitious appendages are lia

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ble to many changes. To-day one may rise to honour and renown-to-morrow he may sink into disgrace and contempt. Wealth may to-day be his lot-to-morrow poverty. And though toil and exertion be used, yet unexpected circumstances may frustrate the most promising designs, and blast the fairest hopes, leaving the wretch who sought for glory, for wealth, and for distinction, to weep and die unknown, and unlamented. Well has it been said by Gray

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"Ambition this shall tempt to rise, "Then whirl the wretch from high, "To bitter scorn a sacrifice, "And grinning infamy." These were common reflections, and such as are every day excited in the mind. But yet I could not refrain from indulging in them,

I continued my walk in a sort of sulIen silence induced by my feelings at the time. Arrived at my place of destination, I soon transacted my business; and, again urging my way through the crowd of passengers, sought my own solitary chamber. Here I was left to myself to indulge in such thoughts on human misery, and the changes in human fortune, as well became the state of my feelings at the time. Happy, said 3, is the Christian, who, "amidst all the changes and chances of this mortal life," rests contented with his lot. Knowing that "time and chance happeneth alike unto all," he placeth not his hopes on earthly objects. He looks forward "to a city which hath foundations, whose builder and maker is God." I. K.

For the Christian Journal. Remarks on the word ANGEL, as it occurs in some passages of the Pentateuch.

THE revelations of the will of God, under the Old Testament dispensation, were made in various ways. At one time, natural agents were employed to evince his presence, and declare his power; he was recognized in the rolling thunder-the flashing lightningthe receding waters, and the overwhelm

• Ode on a distant prospect of Eton College.

ing floods. At another time," a voice more than human" proceeded from the cloud of fire and smoke which enveloped the Divine Majesty. Again, he was heard in the visions of the night, when the "still small voice" sounded in the ear. But that mode of appearance which is most singular and interesting, and which has excited most controversy and examination, is that which was performed by the ministration of an angel. To a short consideration, therefore, of a few passages relating to this subject, I would now call the attention of the reader.

Every one who has read the Holy Scriptures, must have observed, that in the Old Testament, and especially in the Pentateuch, the word angel seems often to be taken in an unusual acceptation, and to imply something more than the minister or messenger of God. In numerous instances, instead of standing for a mere substitute or representative, it appropriates the attributes, and even

supremacy

the name of Jehovah. That sacred appellation, which the Jews in after ages considered as too awful to be uttered, is applied fully and unreservedly to HÍM who is elsewhere called "Angel of the Lord"-"Redeeming Angel" "Angel of the Presence," or "Messenger of the Covenant." By this august character, ushered in with these magnificent titles, the commands of God were made known, his asserted, and his power exemplified. This mode of appearance differs from the rest, inasmuch as in these instances a visible agent stands before the patriarchs, dispensing rewards and punishments, and receiving homage and devotion. A heavenly visitant appears to them in human form, but exercising power divine. The holy patriarchs bend in reverence-fall down before him-invoke, and supplicate him.

All this is sufficiently evident from the sacred narrative. In the 16th chapter of Genesis, where the ill treatment and flight of Hagar are detailed, the "angel of the Lord" is represented as finding her by a fountain of water in the wilderness. Speaking, as it would seem, immediately from himself, he advertises her of the fate of her posterity, and at the same time assures her of his

favour and protection. "I will multiply thy seed exceedingly, that it shall not be numbered for multitude." Moses himself, also, designates the angel by the title Jehovah; for he says, "She called the name of the LORD that spake unto her, Thou, God, seest me." "Wherefore (he continues) the well was called Beer-Lahai-roi, i. e. the well of the Living One that looked upon

me.”

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In the beginning of the 18th chapter, it is said, "The LORD appeared unto Abraham in the plains of Mamre." And the historian goes on to relate, that he appeared under the semblance of an angel," accompanied by two of the heavenly host. The LORD acquaints Abraham with the terrible visitation which was hanging over Sodom and Gomorrha, because of the greatness of their cry, and the enormity of their wickedness. The patriarch humbly entreats God to spare them in his mercy, and appeals to him as "the Judge of all the earth," who would by no means "slay the righteous with the wicked," but render impartial justice to all. He expresses himself with the deepest reverence, humility, and awe, in the august presence of Jehovah; "Behold, now, I have taken upon me to speak unto the Lord, who am but dust and ashes!" Every thing evinces the immediate presence of God, and totally excludes the supposition of an inferior being.

In the 22d chapter, which contains the account of the patriarch's singular trial, and extraordinary faith, the melancholy catastrophe of an only son cut off in the morning of life by the hand of an aged and affectionate parent, is suddenly prevented by a voice from heaven. The angel of the Lord" called unto him out of heaven, and said, Abraham! Abraham! And he said, Here am I. And he said, Lay not thine hand upon the lad, neither do thou any thing unto him; for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.

Gen. xviii. 2. There called "three men;" but in Heb. xiii. 2, where a reference to this place seems intended, they are termed angels.

In chapter 32d, the "angel" who wrestled with Jacob, convinced the patriarch, by a touch, that he prevailed only through the sufferance of the Almighty: "As a prince hast thou power with God and with men, and hast prevailed." Or, more properly, "Thou hast had power with God—with man thou shalt also prevail." And Jacob "called the name of the place Peniel; for (says he) I have seen God face to face, and my life is preserved."

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In chapter 48th, verses 15 and 16, Jacob pronounces a remarkable bene diction on Joseph's sons: "And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day; the angel' which redeemed me from all evil, bless the lad!" To whom can this refer so naturally as to him who had blessed and strengthened him at Peniel-who had directed the footsteps, and been the refuge and support of his fathers in time of trouble and distress? That the patriarch would invoke a created being on this, or any other occasion, seems unlikely. His views were evidently fixed on the Lord his Redeemer; his hopes were founded on the "Rock of his salvation."

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In the 23d chapter of Exod. 21st and 22d verses, it is written, "Behold, I send an angel' before thee to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not, for he will not pardon your transgressions; for my name is in him." These words were pronounced by God himself, and contain a clear definition of a highly exalted and fearful Being; of a Being in whom reside the name, the majesty, and attributes of Jehovah. The mighty acts of pardon and grace are committed to him-his favour must be propitiated by obedience-'tis terrible to incur his vengeance, for-" the name of Jehovah is in him."

In these, and other examples which might be adduced, it is evident that the "angel" alluded to is something more than a created being. Qualities are ascribed to him infinitely above every thing human, and incompatible with

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