can impart; and he thirsts not afresh after the poor and unsatisfying pleasures of the world. In his heart it has become a well of living water, bursting up, in holy desires and affections, into everlasting life.

In proportion, my dear friend, as the Christian grows in grace, and so approaches the heavenly state in the temper of his mind as well as by the lapse of time, he seeks that the Saviour would write his laws upon his heart, teach him the work of heaven, and refresh him with the delights of the Sanctuary. Ought not, then, the desire of our souls to be, that, as we draw nearer to the celestial temple, we may imbibe more of its spirit, and anticipate more of its hallowed joys; that so our latest thoughts, feelings, and exercises may be likest to those which shall be our first in the world of light and immortality. Such are the heavenly affections of an advancing Christian-such the fruits of Scriptural joy—and such the dispositions which glorify God. Delightful it must be, to contemplate the plan of redemption as thus terminating in the complete assimilation of the soul to the Re deemer.

In that day may you "be satisfied with his likeness." I am, &c.

LETTER V.

THOUGHTS ON THE LAW AND THE GOSPEL.

Remarks on the Scriptural mode of teaching-The law ought to be fully laid before men, and all false refuges exposed-The Gospel ought to be freely declared to them-Faith in Christ ought to be inculated at the very first-The danger of stopping short of the Saviour-Every duty should be enforced in connection with faith in the Gospel-All true holiness the fruit of this principle.

MY DEAR FRIEND,

I AM happy to embrace the opportunity to write you a few observations on some of the subjects which are the occasion of difficulty to your relative. I am well aware, that some have acted too much in the way that was blamed, and that much evil has been the consequence. Without entering at large into this, I shall give a brief statement of what was the practice of our Lord and his approved servants; which will show what ought to be done by every instructor, whether in private or public.

Their labours are very compendiously recorded; yet, on a careful search, we shall find that they addressed men on subjects relating to their everlasting peace, as intelligent, accountable creatures, and in a manner calculated to engage their liveliest attention. They did not, by unguarded and unqualified assertions, depreciate obedience; but taught, that the whole law of God is binding on every child of Adam. They were the messengers of him from whom both the law and the Gospel proceed; and in their minis

try the two were exhibited as in perfect concord. The Gospel was announced as good news from heaven to the guilty and depraved; but this evidently implied the truth of heavy and alarming tidings of merited judgment and misery: for where there is no danger, there can be no need of deliverance; and, under the government of the righteous Lord, there can be no unmerited condemnation. Salvation by grace must necessarily suppose, that our danger is the consequence of guilt; for there is no more of grace in the Gospel, than there is of justice in the sentence of the law. Never can we admire the riches of the Divine mercy and goodness, without cordially acknowledging the greatness of our demerit! It must, then, be of the utmost importance, to state to sinners the extent, equity, and goodness of the law of God, that they may see what is the will of the Lawgiver, and what it is the want of which subjects them to the condemnation of Heaven. They ought to be told of their absolute ruin by sin: for, if not involved in the dismal consequences of guilt, they need not the mediation of Christ. Without any qualifying language, the sacred writers accordingly declared, that "all had sinned and come short of the glory of God." They struck at the root of all those delusive hopes which lulled the guilty asleep in carnal security, whether they arose from the abuse of religious advantages, or perverted views of the Divine law.

Scarcely any, indeed, are so ignorant, as to assert their perfect rectitude before their Judge; yet, while they allow that they are sinners, multitudes are not

in the least alarmed on that account, because they really have no proper conviction of sin, nor any just sense of their state as already condemned. Such characters are free from disquietude under the vague view they have of their sinfulness; because they confide in their knowledge, attendance on Divine worship, outward relation to the church of God, almsgiving, and abstinence from gross immoralities. Now, it is of the greatest consequence to expose such refuges, and to impress upon the minds of men what the law demands of them,-that they love God with all their heart-that they serve him perfectly in thought, word, and deed—that they devote themselves to him without the smallest reserve-and that, in all their conduct towards their neighbour, they be guided by genuine affection. Never do the Scriptures compromise things with sinners; they never require any thing short of full conformity to the law, under the notion that man is unable to yield perfect obedience, and is therefore excusable: for his very inability is his crime. It is not physical, but moral; consisting solely in the want of inclination, and in positive aversion to what is good. No abatement in the requirements of the law can ever be made in consequence of sinful inclinations. If such were the doctrine of Scripture, then, the more a man hates God and the ways of righteousness, the more is he free from blame. It is needless for me to say, that this is utterly absurd, and is the very opposite of the doctrine of Scripture. It is sufficient to render man responsible that he has natural faculties which fit him for receiving a revelation

of the will of God, so as to understand what he approves, and what he is opposed to; and that no invincible external impediment hinders him from conforming to the law of his Sovereign. If, in what he does, he acts voluntarily and cordially, without being compelled by another, he surely must be accountable. In Scripture, men are always represented as acting freely and of choice; and, in consequence, as guilty before God. Mankind are thus put on a level, and are all in equal need of salvation. There are differences among them as to degrees of transgression; but, as the law demands perfect obedience, that man "who has offended but in one point is guilty of all;" having. failed in that love which is the principle and sum of obedience to all, and having despised that authority which enforces the whole. Even but one transgression shuts for ever the door of justification by deeds of law, and subjects the offender to the curse denounced against sin.

But, while men were thus told of their depravity and guilt, they were told at the same time of the pardoning mercy of God, as it flows to the rebellious through the atonement of Christ; and that, through faith in this revelation, the forgiveness of sin might be obtained, and eternal life freely enjoyed. They were also informed, that this method of pardoning sin had been adopted, in order that, by its influence on the mind, the power of sin might be broken, and the soul conformed to the pure and holy character of the Saviour.

Should a sinner be convinced of his sin, and sensi

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