viii. 3. 2 Cor. xiii. 14. Matt. xxviii. 19. Isa. lix. 21.

The divinity of the Saviour is taught us in connection with his incarnation, Isaiah ix. 6.—with his character as a mighty deliverer, and an affectionate and tender shepherd, Isa. xl. 10, 11.-and to illustrate his character as a pattern of love and of condescension. Phil. ii. 5-8. The truth concerning his person as Emmanuel, is taught us in connection with the different characters in which he appears as God and as man; John vi. 33, 62 ; with the cause of his sufferings, Zech. xiii. 7; with the guilt of his persecutors, Acts iii. 15; with the atonement he hath made for sin, Heb. i. 3; with his victory over death and the powers of darkness, Heb. ii. 14, 15; with his priestly character, Heb. ii. 17, 18; iv. 15, 16; v. 1-5; and with his government of the church and of all worlds. Isa. ix. 6, 7. Dan. vii. 13, 14. It is in him that we see the divine law and government honoured, Isa. xlii. 21: From him come all the blessings of redemption, 1 Cor. i. 30, 31; his character is the pattern after which we are formed, Rom. viii. 29; 1 John iii. 2; the influence of the spirit comes to us through him, John xvi. 7; and all holy principles are cherished by abiding in his word, John xv. 1-7; 1 John ii. 24, 28; Eph. iv. 16: Every privilege is enjoyed through him :-In a word, the river of the water of life proceedeth "from the throne o God and of the Lamb;" Rev. xxii. ; and when we reach the full enjoyment of heavenly bliss, our song will be, "Worthy is the Lamb to receive all honour, and power, and glory; for he hath redeemed us to God by his own blood; and hath made us kings and priests unto God, even his Father." Rev. v. 9, 10.

Every duty is to be discharged "in his name," or under the influence of his cross, and as the sacred act of a priest unto God through him. Col. iii. 17. The re

lative duties of husbands and wives-those of parents and children—and those of masters and servants, are enforced by motives drawn from his character. Eph. v. 22-33; vi. 1-9. Every duty which we owe to our neighbours, and likewise every personal duty, is enforced by the consideration of the mercies of God through him; as is evident from the commencement of the twelfth chapter of the epistle to the Romans, which is obviously connected with all the practical exhortations that follow, whether they relate to the most common affairs of life, or to the peculiar profession of Christians. In a word, all our obedience is to be yielded as a thankoffering and a "spiritual sacrifice," Col. iii. 17. Heb. xiii. 15, 16. through him. Indeed, if the doctrines of the Gospel are not stated, we are endeavouring to build without a foundation. If, again, they be stated without habitually insisting on their sanctifying influence, the foundation will be left alone, and of course utterly useless; or, rather, we have not properly laid the foundation at all, for, if it be laid, the superstructure will in a measure rise.

It is of great moment, my dear friend, to point out the principles on which all duties are enforced in Scripture. It is true, that the peculiar motives of the Gospel can only be regarded by those who know it; but yet every man who has heard it is bound, by the authority of God, to believe it; and, under its influence, to keep all his commandments. "I will stretch out mine hand," says God, " and I will cut off them that swear by the Lord, and that swear by Malcham; and them that are turned back from the Lord, and those that have not sought the Lord, nor inquired after him." Zeph. i. 4-6. We are thus taught, that God will not only punish the worshippers of false gods, and those who seek to unite the service of God and Mammon, and those that have apostatized from him, but also those

who have not sought him, nor inquired after him. What is the duty of one man, then, is the duty of all men. There is a sense in which it is the duty of all to observe even the peculiar ordinances which were delivered by our Lord to Christians and to the churches. They are not immediately called to keep them; and it were sinful in them to partake of them while not believers of the Gospel. Before the observance of these appointments, there is a previous duty to be discharged-namely, that of believing in Christ: for without faith there can be no proper principle of obedience in the mind. Yet still it is their duty to keep every divine precept, because they are solemnly called upon by God to keep all his commandments, Gal. iii. 10; and are at the same time called to believe in the Lord Jesus Christ. In believing in him, the heart is turned towards God, and excited to keep every precept of his law; so that the diseased soul is in the Gospel presented with a cure. If men do not believe in him, they are not only guilty of the sin of unbelief, but are chargeable with all the evils which result from it. No man, then, ought to bless himself in this, that as he is not a Christian, he sins not in neglecting the appointments of the Saviour: nor ought any to imagine, that, because they make no profession, therefore they may do as they incline. It is a dangerous error to imagine that men are at liberty to assumę a profession of religion, or not, at their pleasure. Not that this is a duty of prior concern to faith and a change of mind, but that all are called upon to receive the love of the truth, and to confess it with the mouth. Will a man deliberately hold up his face, and say, "I care not for God-I will not express the least regard for him ; and since I feel and act thus, I am relieved from all obligation?" Can a man really persuade himself that his obligation to serve God arises from his declaring himself his servant? Yet this is the spirit of the con

duct pursued by many. It is in vain for such to say, that many, who profess to be religious, are insincere ; for this will not exculpate them. Every man shall bear his own burden, and shall give account of himself to God. It may be said, that it is more honest to give up with all pretensions to religion, than to make a hypocritical profession of it. No doubt it is so; but fearful indeed is that course which derives consistency from sin; and what terms can express the audacity of the man whose honesty consists in deliberate and avowed rebellion!

It must, then, be of the first importance to state distinctly the grounds of human obligation, and to expel the sinner from every false refuge.

With this remark I close for the present; and shall,

in my next letter, resume the general subject.-In the mean time, believe me to be yours, &c.

LETTER XVII.

HINTS ON THE BEST METHOD OF INSTRUCTING

INQUIRERS.

The importance of understanding the way of acceptance-Error of the Jews on this subject-A similar error still prevalentThe happiness of those who are enlightened on this subjectThe manner in which a Christian views sacred things-Conclusion.

MY DEAR FRIEND,

I RESUME the subject of my last letter, by requesting your attention to the importance of informing inquirers of the nature of the Scripture doctrine of justification. This doctrine, you know, is the distinguishing glory of the Gospel. The forgiveness of sin lies at the foundation of all true blessedness; and hence the apostles be

gan their instructions with preaching this blessing to the world. When their testimony was believed, the guilty conscience found peace, and the troubled heart was filled with joy unutterable and full of glory.

It is of the utmost importance to have scriptural views of the ground of acceptance with God. In fact, the proper knowledge of this forms the key to the Bible. Erroneous notions in relation to this subject made the Jews to stumble at the doctrines of the cross. They had laid it down as an incontrovertible principle, that the great design of the Scriptures was to inform them what good things they were required to do in order to obtain everlasting life. They accordingly read them with this notion firmly fixed in their minds, and, of course, merely to ascertain what precepts they were called to obey, that they might finally be happy. They did not see that the Bible declared them to be already guilty and condemned; and that, as the law demands perfect and perpetual obedience in thought, principle, and deed, they never could be justified by it. Though they searched the Scriptures, because they thought that in them was revealed the way to eternal life, they utterly misunderstood them. They were right in thinking that the way to eternal life is in them clearly disclosed; but they erred in supposing that the way there revealed was that of keeping the precepts and institutions of the law, in order thereby to merit the Divine favour.

The Old Testament no more teaches that salvation is by works of law than does the New. Its language is, "Come, let us reason together: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." Isaiah i. 18. "Hearken unto me, ye stout-hearted, that are far from righteousness: I bring near my righteousness-it shall not be far off, and my salvation shall not tarry." Isaiah xlvi. 12, 13. "Look unto me, and be ye saved, all the