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SATAN.

AMONG the mysteries that may excite the astonishment of the children of God, called with an holy calling, is the vast empire that Satan has in the world-an empire that knows no geographical boundaries; that adapts its laws and customs to its peculiar inhabitants—an empire that is upheld by falsehood and corruption: and the subjects of which, though ignorant of it, are the most miserable slaves. The strength of the kingdom is, however, great. Infidelity, error, false professors, and sensuality all aim to uphold and strengthen it. In this kingdom all the elect of God are by nature, until he, whose right they are, comes, and says to the captives "go forth." The service of Satan is their delight; the subjects of Satan their chosen companions; and the language of their hearts respecting Jesus, "who loved them and gave himself for them," "We will not have this man to reign over us." But the elect of God are not suffered to continue in the kingdom of Satan: at the period fixed by everlasting love, they are brought to know their captive state-the wretched thraldom of sin, and the value of that precious Christ, who came "to give deliverance to the captives." Under the April, 1839.

drawn by eternal love, they came out from the kingdom of Satan. They give up themselves to Jesus in the bonds of a covenant not to be forgotten, his laws become their delight, and the kingdom of Satan their abhorrence. Having come by invincible grace out of Satan's kingdom, now commences the warfare. Satan follows them as their constant adversary, sometimes he aims by pleasing promises to bring them back, and when "the snare is broken," then he follows them with cruel hatred-represents all their experience as a delusion--aims to entangle them in the net of corruption

brings heavy charges against their prayers, and all their devotional exercises. A momentary cessation may appear in the warfare, but this is only that Satan may gather additional strength. One hour therefore he tempts them to pride, then to sin; another hour he aims to draw them into some error. All these attempts are made by Satan to recover his captives; and often the desponding language arises from "the Lord's free men, "I shall one day fall by the hand of this enemy;" but as Jehovah brings his redeemed from their captive state, so he gives them to experience, that “ stronger is he that is for them, than all that are against

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them." He gives them some sweet discoveries of his everlasting love the blessings that he hath prepared for them. The Lord the Spirit applies many precious promises to their minds, and Jesus often cheers them, saying "fear not, for I have redeemed thee, I have called thee by thy name, thou art mine." But the redeemed and delivered of the Lord need daily grace as they need daily bread for their adversary gives them constantly to know that this is not their rest. Sometimes they are brought to say with David, the enemy hath left me as one dead;" but with David they shall also say, "I was brought low and he helped me." Their heavenly Comforter appears in the hour of distress, and they find the promise verified, "O Israel thou shalt not be forgotten of me." Upheld by the arm of omnipotence, and strengthened by the Spirit, the delivered servants of God pass on; they find a daily warfare, but as their day is, so their strength is. The precious assurance is given, that the wicked shall one day cease from troubling; and faith enables them to rejoice in hope of the glory of God. Called to experience many trials, their adversary often suggests "God hath forgotten to be gracious," but they are led by the Lord the Spirit, to prove that Satan" was a liar from the beginning," for they find that their trial came from a Father's love and a Father's hand. The king of terrors comes, and now for the last conflict, but here their adversary fails, a deep wound he may for a moment inflict, but the captain of salvation appears, and faith rejoices "thou art with me." The parting moment comes and then the promise is fulfilled. "The God of peace shall bruise Satan under your feet shortly:" no more doubts and fears, accusations, and sinful suggestions. The weary_are at rest: Jesus, who succours them that are tempted, is seen in all his glory, and the never ending song begins, "Worthy is the Lamb.

Subjects of Jesus,-followers of the Lamb,-may the Lord the Spirit help you to rejoice in the prospect before you. Your victory is certain; your adversary was overcome in the wilderness; the temptations of the enemy are all appointed and limited; and your Redeemer hath said the battle is not yours, but the Lord's; and as you love the Redeemer's kingdom, let it be your encouragement that not one of the ransomed race shall fail of being delivered out of the hand of the enemy. The time, the place, the circumstances of their deliverance are fixed, and they shall go out with joy, and be led forth with peace." Jesus must, and he can say, for he is Almighty, "of them that thou gavest me, I have lost not one." Holmfirth Parsonage.

R. E. L.

THE LAW, A SHADOW OF GOOD THINGS TO COME.

"For there is verily a DISANNULLING of the commandment going before, for the weakness and unprofitableness thereof." Heb. vii. 18.

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The law made nothing perfect, but the bringing in of a better hope; by the which we might draw nigh to God. For the priesthood being changed, there is made of necessity a change also of the law (Heb. vii. 19. 12). reader will observe, the law was so unprofitable and weak, that it made nothing perfect; and therefore, there was with the change of the priesthood to be also a change of the law, or a disannulliing of the commandment going before. "Where is boasting then? it is excluded. By what law? of works? Nay, but by the law of faith," Rom. iii. 27.

Before we enter upon the consideration of the law of faith which worketh by love, a few observations may be profitably made respecting the law, which was given by Moses. For that law is evidently the law mentioned, in the seventh Chapter of the

Epistle to the Romans, to be holy, and just, and good, because the Apostle saith, "I had not known sin but by the law for I had not known lust, except the law had said, Thou shalt not covet." The law therefore, which was given by Moses is holy, for it requires a holy nature; it is just, for it requires just motives, purposes, and principles: and it is good, for it requires good words and works. The children of God, born of the Spirit, do not make void the law by the law of faith, for they establish the law; because, Christ is the end of the law for righteousness to every one that believeth. Does the law demand a holy nature? The believer by faith saith, it is written, "Christ of God is made unto me sanctification." Does the law demand just motives, purposes, and principles ? The believer renewed in true holiness, or the holiness of truth, replies, " in the Lord I am justified and in him I glory." Does the law demand good words and works? The believer, replies, "The Christ of God is Jehovah my righteousness!" Thus the believer by faith magnifies the Lord, who magnified the law, and made it honourable. And thus the believer's faith worketh by love, for he dwelleth in love, and he that dwelleth in love, dwelleth in God, and God dwelleth in him. And thus he lives by that faith, of which Christ is the author and finisher, (Heb. xii. 2.) for the life he lives in the flesh, he lives by the faith of the Son of God, who loved him, and gave himself for him.

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But the law is also Spiritual. Apostle saith, "We know that the law is spiritual, but I am carnal," or fleshly, &c. What is to be understood by this? was Adam under a spiritual law before he fell? This is an important question, for the letter killeth, but the Spirit giveth life. Reader consider these things, and may the Lord give us an understanding in all things, for His sake, who is the way, and the truth, and the life! Surely the law, which was given by

Moses, is known by believers to be Spiritual; for if the spirituality of the ceremonial law is not to be seen by faith, it would not be what it is, namely a shadow of good things to come. And I may also say, if the spirituality of the ten commandments, is not to be seen by faith, then the Sabbath day would not be what it is, namely a shadow of good things to come, nor THE BODY BE OF CHRIST! But the Scriptures testify they are! Then, what good things to come shall surpass God's new covenant wills, and shalls, and shall nots? Wherein, Jehovah, the God of Israel, saith, I will be your God, and engages that we shall be his people, and that we shall not depart from him! No doubt the Apostle understood the law which was given by Moses to be a shadow of good things to come, for he then served in NEWNESS OF SPIRIT, and NOT in the OLDNESS OF THE LETTER: and therefore, he said, "I delight in the law of God after the inward man," for the Lord had put his law, (the new covenant) in Paul's inward part, and wrote it in his heart, (Jerem. xxxi, 33, 34. Rom. vii. 6, 22.) and, if the reader will carefully examine the seventh chapter of the Epistle to the Romans, he will observe the Apestle speaks of two laws, a law in his mind, and a law in his members; and in the second verse of the next Chapter he speaks of the law of the Spirit of life in Christ Jesus which had made him free from the law of condemnation, or of sin and death under which law, he by nature, was a child of wrath, even as others; but being born of the Spirit, there was then no condemnation to him, for the law of the Spirit of life in Christ Jesus, had made him and all believers free from the law of condemnation, called sin and death; and he saith, "Now we are delivered from the

law, that being dead wherein we "were held; that we should serve IN NEWNESS OF SPIRIT, and NOT in the "oldness of the LETTER." Rom. vii. 6. viii. 2.

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As the children of Israel in the wilderness are admitted to be typical of the Israel of God, we may surely interpret the law both literally and spiritually. Literally as regards the children of Israel, whom the Lord delivered out of the land of Egypt; and spiritually as regards the Israel of God, delivered out of a state worse than Egyptian bondage. If the reader should ask; 66 wherefore then serveth the law ?" The Scripture replies; "it was added because of transgressions till the seed should come to whom the promise was made” (Gal. iii. 19.). And therefore, as by the law is the knowledge of sin, so the law is literally the ministration of death, till the law of the Spirit of life in Christ Jesus makes us free from the law of sin and death (Rom. viii. 2). But, when so made free, the Scripture saith, are delivered from the law, that (law) BEING DEAD wherein we were held: that we should serve in newness of SPIRIT, and not in the oldness of the LETTER. (Rom. vii. 6.) For they, whom the Son of God hath made free, are free indeed; for the ministration of death written and engraven in stones is ABOLISHED by him, who ABOLISHED death (2 Cor. iii. 7. 13. 2 Tim. i. 10.). But, if it be asked in what sense death is abolished, as all in Adam die? The Scripture replies: that death is so completely abolished, that it is no longer a curse to the Israel of God; for Christ hath turned death into a blessing; FOR TO DIE IS GAIN. It is therefore included in the inventory of blessings, the all things, which are their's who are Christ's. (1 Cor. iii. 21. 23.) Then it must follow, that as Christ hath turned the curse into a blessing, so he hath turned the ministration of death, the ten commandments into promises; because, it is written, "the priesthood being changed there is made of neccessity a CHANGE "also of the LAW. For the law made nothing perfect, BUT THE BRINGING IN OF A BETTER HOPE: by the which we "draw nigh unto God." (Heb. vii. 12.

19.) And here allow me to observe that the covenant which was confirmed before God in Christ, the law which was given by Moses four hundred and thirty years after, cannot disannul. Then, let me put the following questions, for spiritual meditation: why may not the shalls and shall nots in the ten commandments, as they cannot make the promise to Abraham, of non effect be interpretea as God's absolut promises the shalls and wills, and shall nots, in the new covenant. The reader will remember, I am speaking of the se shalls and shall nots, with relation to them who are made free from the law of sin and death! For surely, as the priesthood of Aaron was after the law of a carnal commandment, yet shadowed forth Christ's priesthood, which is after the power of an endless life; so we may see in the first commandment under the old covenant, the first promise under the new: for the Lord our God, who delivered us out of a state worse than Egyptian bondage, doth under the old covenant decree, "thou SHALT have no other gods before me," which is the same for substance with the new covenant promise, namely"I WILL be your God and ye shall be my people."

Again, as the words, "I am the "Lord thy God, which brought thee "out of the land of Egypt, out of the "house of bondage," must be interpreted spiritually, and not literally, when applied to the Israel of God, why is not the context to be understood in a spiritual sense? And if understood spiritually, then the seventh commandment, thou shalt not com· mit adultery;" is the same in substance with the new covenant promise,' thou shalt not play the harlot, and thou shalt not be for (aish) another person, so wil I also be for thee" Hosea, iii. 3.

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Again. As it is impossible for a believer who, whilst he lives in the flesh, he lives by the faith of the Sou of God, to will or to do one act of obedience but as the Lord worketh in him to will and to do, then how

The law of faith which worketh by love is that law, or new commandment, under which the believer is to Christ; and such it is, that we love one another from Christ's love in us. Love is therefore, the fulfilling of the law! But the new commandment in its extent, far exceeds the letter of the old covenant! for where do we read in the law of works, we ought to lay down our lives for the brethren" ? The new commandment, indeed, so far exceeds in glory the old, that the old commandments, "thou shalt not "commit adultery; thou shalt not kill: 'thou shalt not steal; thou shalt not 'bear false witness; thou shalt not "covet; and if there be any other com"mandment, it is briefly comprehend

'ed in this saying, namely thou "shalt love thy neighbour as thyself," (Rom. xiii. 9.) "Therefore, love is the "fulfilling of the law." (Rom. xiii. 8. 10.) But where does the law thou say, shalt lay down thy life for the brethren? As God looks at the heart, so whatsoever which is not of that faith, which worketh by love, is sin: indeed, the mystery of godliness is declared to be made manifest for the obedience of faith; (Rom. xvi. 25. 26.) because every thought is to be brought into captivity, to the obedience of Christ. (2 Cor. x. 5.) It was by faith Enoch and others pleased God; for without faith it is expressly declared, it is impossible to please God. (Heb. xi. 5. 6.) And another Scripture saith, "in Christ Jesus neither circumcision availeth anything, nor uncircumcision: but faith which worketh by love." (Gal. v. 6.) The act of Abraham's obedience was the obedience of faith which worketh by love. In truth, to shed man's blood, was contrary to God's law revealed to Noah; and to shed Isaac's blood was contrary to God's promise, for in Isaac was Abraham's seed to be called; and for Abraham to shed his

own son's blood, was contrary to nature! Well may the Scriptures say,

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Seest thou how faith wrought with his works?" for in Abraham's obedience we have a full proof of the law of faith which worketh by love; under which law, Abraham was to Christ. Abraham's faith was of the operation of God; which gave credit to God's word, and wrought supernatural obedience to the new commandment. For could the faith of the operation of an intellectual man, or human reason, ever give real credit to this, that a man's murdering his own child could be pleasing to God, when the law, which they say is the rule of sanctification to a spiritual man, such as Abraham, forbids such an unnatural act. God himself having declared to Noah, 'he that sheddeth man's blood, by man shall his blood be shed."

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BY A MEMBER OF HIS CHURCH.

(Continued from page 57.)

THE three following days were very distressing to my mind and for my body, and being disappointed in getting work on the evening of the ninth of June, for which I greatly grieved; but before the night was over, I thanked, because my want of work was the occasion to bring me under the word, and the last sermon our Pastor preached in Providence Chapel ; for had I been employed as I desired, I should not have heard him. I often took pen,ink, and paper with me when I went up to hear him preach, which I had with me that evening, and so impressed was the discourse on my mind and spirit, that as soon as I came home, I began to write it off, which after his death, I gave to his son Ebenezer, and by him it was printed, and called Final Exhortations. preached that evening from Rev. iii. 3. “ Remember therefore, how

He