train of penances and sufferings have often been self-inflicted by the gloomy disciples of the Christian world. The sufferings inflicted by God are borne by good men with Christian resignation; those that are unjustly inflicted by man, are likewise borne by the good with resignation and forgiveness, knowing that man can have no power to injure man without power from on high. But self-inflicted sufferings, those that proceed from gloomy misconception, are grievous to be borne, often so grievous as to prevent their being borne ; and to drive the miserable, deluded sufferers to the rash act of ending their mental torments by putting a termination to them, and to their existence, with their own hands.

There is no one delusion which seizes wretched man more frequently than religious delusion, or, as it is generally termed, religious melancholy: and till the portions of Scripture we have in all humility been venturing to comment on are differently explained to what they for the most part are, on the points in question, the Christian world will, we fear, continue to be infected by gloomy and erroneous apprehensions; the Deist will continue to exclaim, I have far different ideas of the supreme Being, than to believe He could be pleased with the death and sufferings of an innocent person.

To an erroneous explanation of this most momentous subject, we feel assured, is owing the apostasy of numberless disciples from the Christian church. The lamentable comments we have been deploring and endeavouring to remove from

VOL. III.

K

our theology, together with the lack of just conceptions respecting what are generally deemed the mysterious parts of Scripture are, we are certain on good ground, the cause (as in the time when Christ preached himself on earth) of many of his disciples going back, and walking no more with him. (John vi. 66.) For upon these doctrines, which the early followers of our blessed Lord denominated hard sayings, exclaiming, Who can bear them ?—the Deist now exclaims, I have far different ideas of the supreme Being than to believe He can expect any rational being to believe what he cannot understand and fully comprehend.

This exclamation has been long and wisely answered by the following just observation, namely, that if, on reasonable argument and clear evidences, we have good reason to be fully convinced that the Scriptures contain a revelation sent down by the Most High, we should submit our reason to the obedience of faith, reflecting that it is highly reasonable to expect that a revelation from heaven should contain information and assertions above the immediate conceptions of man; but if by fervent application to the great Illuminator, and a strenuous perseverance in mental exercises, comparing, as St. Paul expresses it, things spiritual with spiritual, (1 Cor. ii. 13.) man can attain a just conception of them, the difficulty complained of will be effectually removed, and an entrance thereby opened unto innumerable proselytes into the Christian church. A right understanding of the Mosaic symbols, we conceive es

sential to this point: should this ever be fully attained and widely disseminated, it may at some future period powerfully operate upon the stubborn Jew; and were both the impediments to the reception of the gospel we have been particularising, by God's blessing entirely removed, Turks. infidels, and heretics, Deists, and even atheists, may be converted unto Christ, and the knowledge of the glory of the Lord cover the earth, as the waters cover the sea. (Isa. xi. 9.)

?"

Those who are joyfully walking in the faith of their blessed Lord, if tempted to turn back, should keep in mind his kind expostulation with his twelve apostles, "Will you also go away likewise the answer of St. Peter, "Lord, to whom shall we go? thou hast the words of eternal life." We know not to whom else any can with peace and safety go, save the blessed Son of God; we know not who can instruct him how to walk in the paths of virtue and benevolence, as does this blessed Teacher. The mind of man, from the earliest period of its existence, has ever sought some leader, some object to adore; and a virtuous and reasonable man will discover, that the gospel, of all guides is the most amply calculated to satisfy these desires. If that does not, we know not where he can go. He cannot go to Pagan superstition that is barbarous and cruel; he cannot go to Mahomet, for him he finds impure: he cannot wisely or safely determine those important points in question, by his own unassisted reason or the reasonings of others; for these are proved

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.

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.”

This

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