begotten Son, that whosoever believeth in him, should not perish, but should have everlasting life;" and, "for this cause was the Son of God manifested, that he might take away sin."

On Page 219. Note on the words accounted righteous.

These words, accounted righteous through the merit of Christ, are of the same import with the merit of Christ imputed," &c.; for as the sins of God's people were imputed to Christ, and he took upon himself all the consequences of that imputation," &c.

When people go beyond the terms of Scripture, and attempt in their own wills, and in their own terms, to explain and elucidate what is beyond their comprehension as men, and to be "wise above what is written," what great danger they are in of puzzling themselves and misleading others. I cannot find any text of Scripture that says, "The sins of God's people were imputed to Christ," nor any to sanction the idea that his righteousness will be imputed to us if we continue in sin; but, " if we believe on Him that raised up Jesus our Lord from the dead ; who was delivered for our offences, and raised again for our justification," (Rom. iv. 24, 25)

this our belief shall be imputed for righteousness, as it is written, "Abraham believed. God, and it was imputed unto him for righteousness." See Wm. Law's Remarks.

On Page 221. What proof is there that Christ was the only one born of human nature without sin, and that he was so born that he might be a pure sacrifice? If the doctrine of original sin be true, He must, as man, have partaken of the consequences of Adam's fall.

Peter declares, that in the Epistles of Paul there are "many things hard to be understood, which the unlearned and unstable wrest, as they do also the other Scriptures, to their own destruction." Is it not to be feared that this is the case to the present day? How much safer is it for us to endeavour simply and sincerely to act up to the degree of knowledge vouchsafed, rather than to puzzle ourselves by at tempting to dive into those things which are too deep, or to soar after those things which are. too high for us, "Canst thou by searching find out God? Canst thou find out the Almighty to perfection? It is as high as heaven, what canst thou do? Deeper than hell, what canst thou know?" JOB Xi. 7,8. "The secret things belong unto the Lord our God, but those things.

which are revealed belong unto us, and to our children for ever; that we may do all the words of this law." DEUT. xxix, 29.

How lamentable a case would it be, if any, by giving way to the idea of Election, should be tempted to stop short in their endeavours after that purity and holiness "without which no man shall see the Lord;" expecting that by some irresistable or miraculous interposition in their favour, they are to be brought "under means, or means to them," whilst " Grace renders those means effectual to insipient conversion, and to final salvation?" Or on the other hand, how dreadful should any poor, helpless, burdened sinner, who feels the weight of his transgressions, be driven to despair of mercy, under the idea of being irrevocably included in the decree of reprobation? and be thereby pre.vented from coming to the Redeemer who extended the universal invitation: "Come unto me all ye that labour and are heavy laden; and I will give you rest;" and who exhorted his followers: "Be ye therefore merciful, even as your Father who is in heaven is merciful?" How can the idea of devoting to destruction millions of beings who never offended him, be reconciled with this attribute of the Father of Mercy! For though he declared himself to be a "jealous God,

visiting the iniquities of the fathers upon the children to the third and fourth generation," Ex. xx. 5; yet it was only "of those that hated" him, whilst he showeth "mercy unto thousands of them that love him and keep his commandments."

PHIL. iii. 21. Paul also declares that the Lord Jesus Christ" is able even to subdue all things to himself."

How is this to be reconciled to the doctrine of Election and Reprobation; for if the Almighty, as some have asserted, "hath by a secret will unknown to all men, ordained and decreed that a certain number shall not obey, and that the offer of the Gospel shall never prove effectual for their salvation, but only serve to augment their greater condemnation. What power can the Son have to subdue these unto himself?" The Son can do nothing of himself," JOHN V. 19; "then shall ye know that I am he, and that I do nothing of myself." JOHN viii. 28.

2 COR. iii. 6. "Who also hath made us able Ministers of the New Testament; not of the letter, but of the spirit; for the letter killeth, but the spirit giveth life."

2 COR. iv. 3 & 4." But if our Gospel be hid, it is hid to them that are lost, in whom the God of this world hath blinded the minds of them who believe not; lest the light of the glorious Gospel of Christ, who is the image of God, should shine upon them."

ROM. V. 18. "Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men to justification of life.

What is this free gift?

ROM. vi. 23. "The wages of sin is death, but the gift of God is eternal life, through Jesus Christ our Lord."

After these concomitant texts which are so clear and full, who can presume to doubt the universality of the Redemption that is in Christ! Surely the Apostle cannot allude to any other than Him where he says, "by the righteousness of one the free gift came upon all men. In what way and to what extent? "To justification of life;" or as in the other, "the gift of God is eternal life through Jesus Christ our Lord." Therefore the capability of being saved is, through Jesus Christ, come upon ALL MEN.