ing to separate them. Every sentence of the law contains the condemnation of the unrenewed sinner, both now and for ever. It might perhaps with truth be said, that all are under the law who are not under the gospel. The law, I think, is sometimes, indeed frequently, used in turning a sinner" from darkness to light," "" from the power of Satan to God." The sinner sees in the law the holiness and majesty of its Author, and the impossibility of his having a righteousness thereby, in which he can stand before God. He reads the demand for a perfect obedience, without retracting an iota for an imperfect nature; he sees no pardon revealed; for To convince and to condemn, Is all the law can do.' Hence he is led to see that "now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;" and that "if righteousness came by the law, Christ has died in vain;" that there is one who has fulfilled the law, while "he has magnified it, and made it honourable." The law is thus his "schoolmaster to bring him to Christ," believing in whom, he finds a righteousness, pardon, and acceptance. But though the law is often made efficacious in the hands of the Spirit, to strip and lay the sinner in the dust, this is not always the case; for sometimes the message of love, announced in the gospel, at once enters into, and softens the hard heart; it distils as the rain moistening, and causing the seed sown to take root. Often, in such cases, the heart is so engaged with the love and mercy of a reconciled Father in Christ Jesus, that it may have afterwards, by a clearer manifestation and perception of the holiness of God, to discern the force and spirituality of the law. I do not consider the law always the cause of the conversion of a sinner. But it now remains to close these considerations, (which I have extended far beyond what I at first intended, and have thus made a formidable assault on your kindness and patience,) by stating what I consider the uses of the law to the believer. He is not any longer under the law as a schoolmaster, of whose strictness and severity he could complain, while escape was impossible, but he is rather like the grownup young man, who respects and reveres the instructions and counsels of his former-dreaded instructor. Contemplating the moral law, as exhibited on the cross, we see its inviolable, unchanged holiness; the impossibility of imperfect creatures perfectly performing its smallest injunctions; its spirituality; its breadth, depth, and height, length and extent. The immutable and eternal holiness of God are there clearly manifested in this transcript of his mind,—“ The righteousness of God being witnessed by the law." "By the law is the knowledge of sin." And we see what sin is, a transgression of the law;" and therefore " against God." "The exceeding sinfulness of sin" is thus shewn by the law, and its extent and deep malignity;—a use of the law which St. Paul points out in Rom. vii. 13. The necessity of a Mediator and Law-fulfiller is there forcibly felt; and our vast obligations to him in having delivered us from the curse and condemnation of the law. We there also learn the full force and meaning of the word surety. 66 The soul who there and thus reads the law, will find his faith strengthened; and that "faith which worketh by love" will prove the seminal principle of all holy obedience.' The law and the gospel act and rest upon each other. The law shews the believer more fully his need of Christ, and his obligations to him; and the increased love thus produced in his heart constrains him to a willing and cheerful and free obedience. The law quickens our steps to run to Christ, and makes us cling closer to him, and more firmly grasp his cross. These nearer approaches to Christ, and beholdings of him, incite and animate the desire to "follow his steps," and 66 as we have received Christ Jesus the Lord, to walk in him." "Do we then make void the law through faith? God forbid !-yea, we establish the law." If I could think that the moral law, that utterance of the mind of God, was taken away or changed, it would give me an idea of the changeableness of that mind, "which changeth not;" and "in whom is no variableness, neither shadow of turning,"-which would weaken my confidence in his every declaration. In accordance with the sacred Scriptures and with the character of God therein revealed, I must believe that the moral law, as declared throughout the Bible, is the rule and directory of conduct for a believer. As I write, the importance of the subject rises before me, and, with a sense of its importance, my inability to do it justice. Indeed, these observations appear to me, to be but like the notes of a sermon, (though I should be sorry to tax you with reading my enlargement,) so comprehensive is the point in question, and so much more might be said concerning it. I wish it were in better hands; for I cannot but believe, that much error is produced by the rejection of the moral law. I have not written, I trust, without sincere prayer, to be led to believe and write according to "the lively oracles of God." For any sentiments advanced in the statements, I alone am responsible; for I do not know that I have read anything on the subject, at least scarcely anything, except the Bible. In writing on any subject, I have only the Bible before me; for it would perplex and confound my ideas, to consult the works of human authors on the question, whatever it may be; though I refuse not the application of any recollected passage from their writings. But to surround myself with books, would be like David going forth in Saul's armour, which he had not proved. Some would call this pride, arrogance, and presump tion; but I trust to your kindness, to make allowance for a mind of somewhat an independent cast, which has always been in circumstances to strengthen, rather than counteract its natural tendencies. 'I think not with any set of persons, neither do I think a prescribed set of thoughts. It has often been said to me, How, believing such a doctrine, can you hold such opinions of another? With this sort of reasoning I have nothing to do. I must be convinced, and receive each truth separately; and if they do not harmonize at once, I must wait for a clearer understanding of one or both, to cause them to unite. It would be as effectual to bring forward the Articles or Liturgy of the Established Church to a dissenter, as the rules of his faith, as to make one truth necessarily dependant on another with regard to its reception by me. I desire to keep my mind as perfectly open to conviction as the frailty of my nature will permit, and "to be free from all, yet serving all." But you will ere this be ready to say, as you have doubtless often done before, I have had enough of the law; how tiresome and how prosing she always is.' If you should feel disposed to give me your sentiments on the subject of these pages, I shall be ready to attend to any suggestions you have to offer; for though we are commanded to "avoid strivings about the law, for they are unprofitable and vain," yet we are to be " ready to give every man an answer, who asketh us a reason for the hope which is in us, with meekness and fear." And with earnest desires that we may both be "guided by the Spirit of truth into all truth, 'I remain your sincere and affectionate friend, PSALM XXII. 26. "The meek shall eat and be satisfied." WITH What solemnity is this Psalm invested, when considered as the words of the dying Saviour, suffering on the cross for the sins of his people ! This idea seems to be justified, if we observe the verses which are quoted from it, in the account of the crucifixion of Jesus. So remarkable is the manner in which they are introduced, that we may consider this precious Psalm as conveying to us the various thoughts and feelings which occupied the mind of our Lord, on this most interesting and awful occasion. In the first two verses, our Lord seems exclaiming with agony, under the bitter sense of the hiding of his Father's countenance. The apostles quote these as his very words," My God, my God, why hast thou forsaken me?" See Matt. xxvii. 46; Mark xv. 34. In the third verse," But thou art holy, O Thou that inhabitest the praises of Israel," he acknowledges the justice of this withdrawment, from the holy nature of God, which abhorred the sin he was then bearing for his people. "For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him." In the next three verses, our Lord contemplates the support which all those who trusted in God found in the time of trial; and contrasts it with his own degraded and forsaken condition. In verses 7, 8,-he complains of the proaches of his cruel enemies the Jews. N taunts and reCompare this |