fallible, by the contention of opinions that are daily and hourly broached.

But though Scripture clearly teaches, that there is salvation in no other save Jesus Christ our Lord, there being no other name under heaven whereby we can be saved; yet it at the same time loudly inculcates Christian charity and gentleness to all men; that in meekness those are instructed who oppose the truth, (2 Tim. ii. 24, 25;) and that even an heretic is not to be rejected, till after the first and second admonition. Nay, it even provides for those who lack these admonitions; for the perfect merits of our benignant Lord atone for sins of ignorance. (Numbers xv. 24-29.) But then there should be special heed it is not wilful ignorance; for we are assured by our unerring Guide, that our great, high, perfect Priest will not be minister for presumptuous and wilful sin, (Numb xv. 30; Heb. x. 26;) and presumptuous and wilful ignorance may be considered by the great Searcher of hearts, presumptuous and wilful sin. But above all, there should be special heed that unbelief is not occasioned by an evil heart, (Heb.iii. 12,) that shuns the light, lest its deeds should be reproved; and that we are not blinded by our own wickedness; for if we are, we shall not, or cannot, learn the mysteries of God. (Wisdom of Solomon, ii. 21, 22.)

We cannot finally dismiss this subject, without (it may be again) observing, that our blessed Lord himself only propounds the fact on which we have been just descanting; He merely asserts,

"This is my blood of the New Testament, which is shed for many for the remission of sins." (Matt. xxvi. 28.) "Greater love hath no man than this, that a man lay down his life for his friends, and give his life a ransom for many." But on the reason why He must needs suffer He is entirely silent, save that most important and comprehensive reason, as it in fact includes all other reasons, namely, that by his sufferings his Father was glorified.

This

The cause, however, of his omitting to enter more at large, and not subjoining explanatory reasons, He very clearly gives: "I have yet many things to say unto you, but ye cannot bear them now howbeit, when he, the Spirit of Truth is come, he will guide you into all truth." blessed promise, the subsequent writings of the apostolic penman most amply prove fulfilled; as to them we owe the infinite satisfaction derived from a full and rational explanation of this most important though mysterious subject. To them, as their blessed Master himself proclaimed, it was given to know the mysteries of the kingdom of heaven; and an understanding of the mysterious parts of our religion are by them, and particularly St. Paul, unfolded unto us. For he has showed us and unfolded to us many mysteries; and in particular, that greatest of all mysteries which God purposed in himself in Jesus Christ our Lord-mysteries which have been hid from ages and from generations, but are made manifest unto the saints, to their unspeakable comfort here, and their endless happiness in the life to come. (1 Cor. xv. 51; Eph. i. 9; Col. i. 26.) And we

in all humility conceive, that God has not revealed any mysterious subjects unto man, but what He has graciously designed to be ultimately understood; that as all Scripture has been imparted to us by inspiration of God, and declared to be profitable in the first place for doctrine, it is our wisdom and our duty, with all diligence to endeavour to comprehend them. And may God in his infinite mercy grant, that the knowledge of them may further the great work of our salvation!

CHAPTER III.

THOUGH in the course of the subject on which we have been last descanting, very many passages have been quoted from holy writ in support of the argument which reason dictated, yet this being the subject of all subjects that most deeply teems with import, we shall examine the sacred volume on the three following points: first, on the purity of the divine nature; secondly, on the jealousy which Deity expresses for the honour of his name, and his solemn declaration that it shall not be polluted; thirdly, on the assertions it contains, and that do most fully prove, that it is through the unsullied perfections and infinite merits of the adorable Redeemer, that intelligence can look for acceptation from the Fountain of perfection.

And we must crave the indulgence of our readers for the frequent repetition of scriptural passages already quoted in the foregoing pages, and with which we should not trespass on their patience by again inserting, but from the conviction that the collecting this important information in one mass, will still more completely elicit the truths they are intended to demonstrate, than they can

do by the desultory insertions which we have previously given.

The infinite purity of the divine nature may be inferred from his detestation of wickedness; for when God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually, it repented the Lord that He had made man on the earth, and it grieved him at his heart. And he alone found favour in his sight who was a just and perfect man, and walked with his God. (Gen. vi. 5, 6, 8.) The great celestial priest Melchisedek, testifies unto the purity of God, by styling him God most high, (Gen. xiv. 20;) and because Jehovah could swear by no greater, he sweareth by himself. (xxii. 16.) Jacob proclaimed his unsullied purity, when he declared that though he had seen God face to face, his life was preserved. (Gen. xxxii. 30.)

The purity or holiness of God, which are synonymous, is again declared by Moses, being ad. monished by Deity himself not to approach the mount whereon He did appear, and to put off his shoes from off his feet, because the place whereon he stood, on account of its nearness to where the great I Am did manifest himself, was holy ground. (Ex. iii. 5, 14.) The lamb ordained to be offered unto him was directed to be an unblemished and spotless one, at once depicting the purity of him whom it represented. (Ex. xii. 5.) God is glorious in holiness, his habitation is holy, (xv. 11, 13;) and all who draw nigh to him must sanctify themselves, (xix. 22,) and be holy men unto him.