merely of an early, childish, or ignorant age, but also of us Christians under the most favorable circumstances in which we can be placed, and in the most enlightened periods in which we can live. And, finally, that it is our duty diligently to study and highly to esteem it.

And lastly, these convictions will be fully confirmed if we examine the instructions of the Old Testament, in themselves, and ascertain also, what they teach of the great objects of religion, and the great ends of being. Our limits forbid us to enter now into any special investigation, but when we consider what they unfold of the nature of the supreme God, his spirituality and omnipresence, his wisdom and might, and moral attributes, his purity, his mercy, his loving kindness and his truth;-when we consider what they teach on the great duties of man, those which connect him with his God and his fellow men-duties, which belong to all ages of the world, and to all possible. states and relations of mankind; and on the momentous themes of man's accountability, the joys of virtue, and the wretchedness of sin; of destiny as dependent on character, we shall not fail to perceive the excellence and value of these ancient oracles. We will admit, because it is true, that they are to the gospel what the shadow is to the substance; that in comparison to the life-giving spirit of Christ, the law was but the letter that killeth; and that the gospel calls us to a purer service, and to far nobler hopes. It is true also, that there is much in the Jewish system, which has no relation to us; that it prescribes rites and ceremonies, which, like the darkness and the shadows, have passed

away. For, to apply the words of Paul, even that, which was made glorious has no glory in this respect, by reason of the glory that excelleth.' The law made nothing perfect. It was the bringing in of a better hope, by the which we draw nigh unto God; it was the word of prophecy, a light shining indeed, but in a dark place, and when the day-star arose, that feebler light was withdrawn. Still are they the oracles of the living God. Still are they able to make us wise unto salvation through faith in Christ Jesus. And if we study them faithfully, they will show to us righteousness, which is life; the path, in is no death.'

the way of

which there

P. B.

EXPLANATION OF ROM. VIII. 7.

'The carnal mind is enmity against God; it is not subject to the law of God, neither indeed can be.'

THE feelings and principles upon which man as a complex being, possessing moral, intellectual, and animal propensities, acts, are variously characterised by St Paul, as the law of the members,' and 'the law of the mind,' the flesh,' and the 'spirit.' By the 'flesh,' or 'law of the members,' he obviously means the vitiated and irregular propensities and passions, and by the 'spirit,' or law of the mind,' the higher principles and affections of our nature. To surrender ourselves to the former is, as he expresses it, to be 6 carnaliy minded,' to be the servants of sin,' to have

sin reign in our mortal bodies,' to 'yield our members as instruments of unrighteousness,' to 'walk and live after the flesh,' and this he affirms is death.'

'To be carnally minded is death, but to be spiritually minded is life and peace' that is, to be the voluntary slaves of sinful passions is the direct way to destruction; but to be guided by enlightened reason and conscience, which are the spiritual parts of man, is the way to present and future peace and felicity. The carnal mind,' it is added, 'is enmity against God; it is not and cannot be subject to the law of God. Its tendency is directly the reverse, and they who are in the flesh,' they whose passions, propensities and habits are corrupt and sensual, cannot be pleasing to God.

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A similar sentiment is expressed in the following language: The natural man,' as it stands in our translation, 'receiveth not the things of the spirit of God; neither can he know them, because they are spiritually discerned,' 1. Cor. ii. 14. The original word, here translated natural, is the same which in St James iii. 15, is rendered sensual; and so in Jude 19, and designates a man of corrupt affections, or one who is too much under the influence of the animal part of his nature, in opposition to the intellectual and moral part of it; whose heart and life are at variance with those principles and duties, which the truly wise and considerate understand and regard.

It is not difficult to comprehend why such a man is at enmity with God; why he is not, and cannot be subject to his laws. The laws of God, like himself, are holy just and reasonable. They require of men holiness,

truth and fidelity. But the sensual and corrupt, for it is to such, as we have seen, that St Paul refers, are as opposite in their character to God's laws, as truth to falsehood, as light to darkness. How then can God, who abhors sin, regard them with approbation? And how can they be otherwise than at enmity with Him and his laws? They feel opposition to the 'light,' to the truth, and to the God of truth, because their deeds are evil.' They must be conscious that, though his mercy is never failing, they are deservedly objects of his displeasure. Their own hearts, their own consciousness must condemn them; and how can they doubt that God, who knows most intimately the thoughts, and hearts and characters of all, must approve and confirm the sentence?

But is it true that the corrupt mind, or that men possessing such a mind and character, cannot become subject to the divine laws? Cannot such men, by the proper use of the powers and means which God has graciously given them, change their character, and thus find access to his favor? The Scriptures authorise us to answer that they can thus change their character. The wicked can forsake their way, and the unrighteous their criminal designs. This is required of them as responsible agents, and nothing more is required of them than they have ability to perform. The chief of sinners may, by the divine aids which are freely granted to all men, resolve on future reform; and may carry the resolution into effect. The carnally minded may become spiritually minded, and prepare themselves for future happinass and glory. This is a truth stated with sufficient clearness in the Scriptures.

I should have no hope of understanding these writings, if I misunderstood them on this point. Language so plain as the following cannot well be misinterpreted Repent and turn from all your transgressions, so iniquity shall not be your ruin.' 'Cease to do evil; learn

'to do well.' Make you a new heart, and a new spirit.' 'He that confesseth and forsaketh his sins shall find mercy.' What language is plainer than this? And what, I would ask, is the use of commands, exhortations, and conditional promises to men, if they cannot obey these commands, and comply with these exhortations and conditions? If transgressors can do nothing of themselves toward forming and improving their religious characters; if they cannot of themselves, with the assistance which is freely afforded them, cease to do evil and learn to do well; for what purpose are moral precepts given, and promises made to them? Are they unmeaning? Are they intended to deceive? Are they designed to encourage hopes, and to excite an interest, and an effort, which, like all temporal hopes and prospects, may be disappointed? No. The moral precepts, exhortations and promises of scripture were written for our encouragement, correction, and instruction in righteousness. Were we not capable of complying with them, we should not find them on the sacred pages. God cannot deceive. He has prescribed conditions by complying with which we may secure his favor; he has of course given powers corresponding to the nature of these conditions. His precepts were given to be obeyed. The exhortations, threatenings, and promises of scripture are addressed to the consciences and common sense of men, to call