to thy word." Ch. xxi. ver. 7: "Therefore the people came to Moses, and said, We have sinned, for we have spoken against the Lord, and against thee : pray unto the Lord that he take away the serpents from us and Moses prayed for the people." Exod. ch. xxxii. ver. 30: "And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin, and now I will go up unto the Lord, peradventure I shall make an atonement for your sins." Gen. ch. xviii. ver. 32: "And he (Abraham) said, O let not the Lord be angry, and I will speak yet but this once-Peradventure ten shall be found there. And he said, I will not destroy it for ten's sake." I find several others performing the office of mediator and intercessor in common with Jesus, as I noticed before; and indeed this seems to have been an office common to all Prophets: but none of them is supposed to have been clothed with Godhead and manhood in union. Jeremiah, ch. xxvii. ver. 18: “But if they be Prophets, and if the word of the Lord be with them, let them now make intercession to the Lord of Hosts," &c. Deuter. ch. v. ver. 5: "I (Moses) stood between the Lord and you at that time, to shew you the word of the Lord." I regret very much that a sect generally so enlightened should on the one hand have supposed the divine and human natures to be so diametrically opposed to each other, that it is morally impossible for God even to accept intercession from a mere human being in behalf of the human race, and on

the other hand should have advanced that the Deity joined to his own nature that of man, and was made flesh, possessing all the members and exercising all the functions of man-propositions which are morally inconsistent with each other.

To avoid the supposed dishonour attached to the appointment of a mediator less than divine, the Deity is declared by them to have assumed the human shape, and to have subjected himself to the feelings and inclinations natural to the human species; which is not only inconsistent with the immutable nature of God, but highly derogatory to the honour and glory which we are taught to ascribe to him.

Other arguments of the same nature are frequently advanced, but they are all together much fewer in number, and far less convincing, than those which are commonly brought forward by Hindoos to support their Polytheism. Since, then, in evincing the truth and excellence of the Precepts of Jesus, there is no need of the aid of metaphysical arguments, and since as a last resource they do not depend for their support on the ground of mystery, the Compiler has in the discharge of his duty towards his countrymen, properly introduced them as a Guide to Peace and Happiness.

APPENDIX.

No. I.

On the Quotations from the Old Testament contained in the New.

Ir cannot have escaped the notice of attentive readers of the Scriptures, that the bare quotations in the New Testament from the Old, when unaccompanied with their respective contexts, are liable to be misunderstood. Those who are not well versed in the sacred writings, finding in those references such phrases as apparently corroborate their already acquired opinions, not only lay stress upon them, in support of the sentiments generally adopted, but even lead others very often, though unintentionally, into great errors.

Thus Matthew ii. 15: "Out of Egypt have I called my Son." The Evangelist refers to chapter xi. verse 1 of Hosea; which, though really applied to Israel, represented there as the Son of God, is used by the apostle in reference to the Saviour, in consideration of a near resemblance between their circumstances in this instance :both Israel and Jesus were carried into Egypt and recalled from thence, and both were denominated in the Scriptures the "Son of God." The passage of Hosea thus runs from chapter xi. vers. 1st to the 3d: "When Israel was a child, then I loved him, and called my Son out of Egypt. As they called them, so they went from them: they sacri

ficed unto Baalim, and burnt incense to graven images. I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them." In which Israel, who is represented as a child of God, is declared to have sacrificed to Baalim, and to have burnt incense to graven images-circumstances which cannot justly be ascribed to the Saviour.

With a view, therefore, to remove the possibility of such errors, and to convince my readers that all the references in the New Testament with their contexts manifest the unity of God and natural inferiority of the Messiah to the Father of the universe, I have endeavoured to arrange them methodically, beginning with such quotations as were made by Jesus himself, agreeably to the proposal of the Reverend Editor.

Quotations by Jesus himself exactly agreeing with the Hebrew.

Matthew iv. 4, "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God:" the same in Luke iv. 4, compared with Deut. viii. 3," And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know, that man shall not live by bread alone, but by every word that proceedeth out of the mouth of the Lord doth man live."

Matthew iv. 7, Thou shalt not tempt the Lord thy God"-compared with Deut. vi. 16, 17, "Ye shall not tempt the Lord your God, as ye tempted him in Massah. Ye shall diligently keep the commandments of the Lord your God, and his testimonies, and his statutes, which he hath commanded thee."

Matthew ix. 13, "But go ye and learn what that meaneth, I will have mercy, and not sacrifice"-compared with Hosea vi. 5, 6, "Therefore have I hewed them by the prophets; I have slain them by the words of my mouth and thy judgments are as the light that goeth forth. For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings."

Matthew xix. 19, xxii. 39, "Honour thy father and thy mother and, Thou shalt love thy neighbour as thyself"-compared with Exodus xx. 12, "Honour thy father and mother, that thy days may be long upon the land which the Lord thy God giveth thee”—and Leviticus xix. 18, "Thou shalt not avenge nor bear any grudge against the children of thy people; but thou shalt love thy neighbour as thyself: I am the Lord."

Matthew xxi. 42, "The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes ;"— the same in Mark xii. 10, Luke xx. 17, compared with Psalm cxviii. 22, 23, "I (says David) will praise thee; for thou hast heard me, and art become my salvation. The stone which the builders refused is become the headstone of the corner. This is the Lord's doing; it is marvellous in our eyes." To decide whether this passage is principally applied to David, and in the way of accommodation to Jesus, or originally to Jesus himself, is entirely left to the discretion of my readers; but it is evident in either case, that it is God that has raised the stone so rejected.

Matthew xxii. 44, "The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool:" the same in Mark xii. 36, Luke xx. 42, compared with Psalm cx. 1, 2, "The Lord said unto my Lord, Sit