he forgave sins, he accepted and claimed the highest religious worship; he controlled the elements, he made the very devils to tremble and quail, he healed every malady, and he raised the dead, by his own power.

Such, my brethren, was the person of our Redeemer. And now survey the depth and intensity of his sufferings, bearing in mind his essential dignity. I dwell not upon the various forms of scorn, and insult, and contumely to which he was subjected, when "Herod with his men of war set him at nought;" when Pilate cried to the people, "Behold the man!" when the soldiers, in mockery, bowed the knee before him, and said, "Hail, King of the Jews!" and proceeded even to" spit in his face:" but I call upon you to survey his agony in the garden of Gethsemane, when, through the pressure of his mental anguish, blood gushed through the pores of his body, and mingling with the sweat fell in drops to the ground; when the human nature needed to be strengthened by an angel, that it might endure the mighty conflict; and when he, the Son of God, the object of his Father's infinite delight and love, " offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared." Listen also to his dying words, and think of their deep and fearful import, "My God, my God, why hast thou forsaken me?" Amidst the darkness of nature, and the rending of the rocks, he at length "cried with a loud voice, and gave up the ghost." "The temple of his body" was at once bereft of the " reasonable soul," and of the "fulness of the Godhead,” which had dwelt in it as its shrine. By what mysterious link the divine and human natures were joined together in Christ, and in what manner his Godhead sympathized with the humanity in its tremendous sufferings, I pretend not to say. I stand not here to propound an irreverent philosophy, which affects to be wise above what is written, and would break through the divine enclosure to gaze upon that which God has concealed. My business is, to declare "the testimony of God;" and in pursuance of this calling, I proclaim to you, in the name of God, whose I am, and whom I serve in the Gospel of his Son, that it was by this shedding of the "blood of Christ," thus "precious" beyond all expression, and beyond all thought, that our guilty race is redeemed from the curse to which it was righteously liable on account of sin.

When we speak of the blood of Christ as the price of the world's redemption, we mean his life-blood; the death which he endured upon the cross. Religious people sometimes adopt a thoughtless phraseology upon sacred subjects, which they repeat for the purpose of edifying one another, and of honouring their Saviour, but which is ill calculated to answer either of these ends. We have heard them say that "the blood of Christ was so precious, that one drop of it was sufficient to redeem a thousand worlds, if there were so many." If this be true, one drop of Christ's blood was sufficient to redeem our world. Now he shed more than one drop of his blood in his infancy, when he received the rite of circumcision; and he shed more than one drop of

blood when he was scourged by the order of Pontius Pilate. If then this were sufficient for the world's redemption, his agony in the garden, and his death upon the cross, were alike unnecessary. Then what shall we think of the Father's justice and love, in subjecting him to those sufferings; and of his own wisdom in submitting to them, in all their severity? You see to what frightful conclusions we are led by this, shall I call it profane, or idiot, theology? It was not by the shedding of a portion of his blood, but by laying down his life, that the Lord Jesus redeemed mankind. There was demanded of him, as our surety, "the rigid satisfaction, death for death." "It was exacted, and he was made answerable." By this wonderful dispensation the law is magnified, and made honourable; sin appears in all its hatefulness and deformity; and the essential holiness, justice, and love of God are seen in all their glory. In the ignominious and painful death of God's incarnate Son, as the willing substitute of guilty men, there is indeed a demonstration of the righteousness of God, before the whole universe of intelligent beings; and we see how he can be just, and at the same time the Justifier of him that believeth in Jesus. Well might St. Paul, whose enlightened understanding and regenerated heart had received the full impression of this wise and compassionate provision for the salvation of sinners, exclaim, "God forbid that I should glory, save in the cross of our Lord Jesus Christ!"

3. In this method of salvation there was nothing casual. All was done according to a plan and purpose which were previously formed in the divine mind; and hence the text declares that Christ was "verily foreordained before the foundation of the world," though he was only "manifested in these last times."

To understand this subject, let me remind you, that "known unto God are all his works," not only "from the foundation of the world," but even from eternity. His infinite mind comprehends the future, as well as the present and the past; so that all things from everlasting and to everlasting are naked and open to the glance of his eye. Before time began, "before the mountains were brought forth, or ever the earth and the world were made," he knew that Adam, as the head and representative of his race, would abuse his liberty, and involve himself and all his posterity in misery, helplessness, and sin. In the prospect of all this evil, speaking after the manner of men, it was the Father's purpose to give his Son as the world's Redeemer; and it was the purpose of the Son, in compliance with his Father's will, to assume the body which should be prepared for him, and be "obedient unto death, even the death of the cross." And hence, the moment that the original transgression was committed, this plan of mercy was brought into operation. The arm of power and love was stretched out to save, and man was caught in his descent to perdition. The promise of a Redeemer was given, under the name of "the Seed of the woman ;" and the world was placed under a mediatorial government; a govern

ment of grace and mercy, tempered with justice. The Lord Jesus doubtless then entered upon his work as the advocate and intercessor of mankind, pleading in their behalf the atonement which he would make for them when the fulness of time was come, as he has since pleaded the atonement which he finished when he died upon Mount Calvary. All, therefore, who have obtained mercy from the beginning have obtained it through Christ, whether they had an explicit knowledge of him or not. In all ages he has been the great object of human confidence ; and every spiritual blessing has been given through him. To deny this is to assume that, in the earlier ages of the world, mankind were saved from the guilt and curse of sin without redemption; which is, in fact, a denial of redemption altogether; for if a part of mankind could be saved without the redemption which is by Christ Jesus, the whole of them, for the same reason, might have been saved without it. This is to make the cross of Christ of no effect, and to nullify the most stupendous act of the divine wisdom and compassion. Besides, the assumption in question would introduce discord into heaven. It would represent a part of the human race as ascribing their salvation to the merit of Christ; and others of them as ascribing it to their own worthiness, or to the mercy of God exercised towards them in defiance of the dictates of justice, and the claims of law. But this cannot be.

There never was any other name given under heaven among men whereby they could be saved, but the name of the Lord Jesus. All that have ever received mercy have obtained it through the redemption that is in his blood; whether they were Jews or Gentiles by birth; whether they lived before the death of our Saviour, or since that great event; whether they died and went to the heavenly paradise in early infancy, or were justified and saved in advanced age. In all places, and under all dispensations of grace to man, in earth and in heaven, Christ is all, and in all. Abraham rejoiced to see the day of Christ in distant prospect; Job knew that his Redeemer lived, and would stand in the latter day upon the earth; and at a subsequent period of the world's history Christ was declared to be "the desire of all nations." For though it was only in these "last times" that he was "manifested" in the flesh, he was previously promised, according to his preordination before the foundation of the world.

4. That the work of human redemption is completed, we have satisfactory evidence in the resurrection of Christ, and in the glory to which he is raised. "God," says the Apostle, " raised him from the dead, and gave him glory." The death of our blessed Saviour was indispensably necessary, as we have already seen; but there was no necessity that he should remain long under its power. Indeed this, it is conceived, would have been dishonourable to him. It was not becoming that his sacred body, in which all the fulness of the Godhead had dwelt as its temple, should become subject to putrefaction and decay. It was requisite that perfect satisfaction as to the fact of his death

should be given; but when this was attained, there was no reason for his continuance in the grave. It was therefore declared in ancient prophecy, that, as his soul should not be left in the separate state, so neither should his flesh "see corruption." When he had expired upon the cross, a soldier was permitted to pierce his side with a spear; and the certainty of his death having been ascertained, to the content of even his enemies, he was buried, and his sepulchre sealed, and placed under the care of an armed guard of heathen soldiers. But "vain the stone, the watch, the seal." Scarcely had the third morning from his crucifixion begun to dawn, when "God raised him from the dead;" and thus in effect declared that the world was redeemed. Our Surety was set at liberty: a certain proof that the redemption-price was accepted; justice was satisfied; and the freest exercise of mercy to sinners was for ever reconciled with the claims of law. Jesus " was delivered" up to death" for our offences, and raised again for our justification."

How pleasing and acceptable to God the redeeming work of Christ is, we may learn from the "glory" which is conferred upon him. St. Paul declares that, having raised him from the dead, God "set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under his feet, and gave him to be the head over all things to the church." As an expression of the Father's highest approbation our Redeemer is seated upon the throne of the universe, and is made the Lord of all worlds. The angels of God are all subjected to his will; and he is the head and source of all legitimate authority both civil and ecclesiastical. Upon his vesture and upon his thigh is his name written, "King of kings, and Lord of lords." "At the name of Jesus every knee shall bow, of things in heaven, and things in earth, and things under the earth; and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father." He is appointed to be the Judge both of quick and dead. In the mean while his government of mankind is marked by mercy, longsuffering, and grace. He has received of the Father the gift of the Holy Ghost, whom he sends forth in the plenitude of his power and love, raising up from age to age a spiritual, efficient, and successful ministry of his word, in order to the conversion of all nations to himself. He is especially invested with power to save; and he bestows upon mankind the blessings of his merit, in all their fulness and variety. "His name shall endure for ever: his name shall be continued as long as the sun and men shall be blessed in him: all nations shall call him blessed." Such is the Father's righteous decree. And he is thus exalted, and shall be for ever crowned with the highest honour and glory, "because he hath poured out his soul unto death, and was numbered with the transgressors, and bare the sin of many, and made intercession for the transgressors."

(To be concluded in our next.)

THE PARAMOUNT AUTHORITY OF THE WORD OF GOD. To the Editor of the Wesleyan-Methodist Magazine.

Est igitur sermo Dei кpiтikos quia mentem hominis quasi ex labyrintho quo prius tenebatur implicita, in lucem cognitionis educit. Nulla enim den siores sunt tenebræ, quam infidelitatis et hypocrisis horrendum in modum nos excæcat.-CALVIN.

THE time has arrived when, in some circles, deference to authority is reckoned a mental infirmity. To carry unlimited inquiry into every subject is, on the other hand, deemed the privilege and distinction of a noble mind. With the latter opinion we have no quarrel; but it would be difficult to reconcile it with the former. Let inquiry keep its own character, and not become à priori a judge and a judge forsworn; and in certain mysterious regions of thought it will be glad to have divine authority for a guide. Men, however, in general practically approve of the doctrine of authority. Infidels, although they make the individual nothing more than a worthless leaf, constitute the multitude a god, and put their trust in it; political adventurers first tinge, and then screen themselves by, public opinion; Papists fly to the ancient Fathers and to unwritten tradition; and Protestant Christians to the revealed word of God as the great oracle of truth and duty. It is the attempt of these lines to show that the authority by which these last profess to be guided transcends and commands all others.

If there be a control exercised over the world of matter,-and that there is, the regulated grandeur of the universe witnesses, so far there is a presumption that the world of mind has its government and Lord; and that his law is as fully revealed in this world as his power is put forth in the other. The Scriptures claim to be this revelation; and we assert that the earth cannot, and does not, with any attempt at ar

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gument, withhold its either loud or tacit acquiescence. Should they seem to contradict nature, public opinion, tradition, or what is sometimes called reason, they are thority still, and assume the position of a wise father, who is positively pronouncing upon the wayward errors and ignorance of his children. But if we take reason to signify the right use of the faculties which God has given us, this the Bible can never contradict; for such reason will always allow the supremacy of its Author, and will employ itself rightly to interpret, and not prejudge, what he has caused to be written.

If we are correctly informed, the master-mariner, in seeking to know his place and progress on the ocean, does not rely on the indications of the chronometer; for it is an instrument which is both liable to accident and to be affected by the changes of the air and of the sea. He rather surveys the heavens overhead, a clear and untroubled index, and far above all earthly changes; and although the former mode of obtaining information is resorted to on ordinary occasions, this is his final appeal; and the errors of the chronometer are both discovered and corrected by sidereal time. What the authority of the heavens is to the sailor at sea, that the word of God is to us; not merely an oracle high above all others, but that by which every other must be tested: not that men's perceptions are incorrect,-God has not given us faculties to deceive us,-but that without additional teaching they could not be combined aright; and as there is evidence he has never left the world without that teaching, his goodness stands the same.

The letters of truth were written on all things, and they were seen on all things; but then were wanted the grammar and lexicon to reduce