from one extreme to the other, and has too often succeeded. Wearied with vain endeavours to keep the law, that they might óbtain life by it, and afterwards taking up with a notion of the Gospel devoid of power, they have at length despised that obedience which is the honour of a Christian, and essentially belongs to his character, and have abused the grace of God to licentiousness. But we have not so learned Christ.

To speak affirmatively, The law is lawfully used as a means of conviction of sin: for this purpose it was promulgated at Sinai. The law entered, that sin might abound: not to make men more wicked, though occasionally and by abuse it has that effect, but to make them sensible how wicked they are. Having God's law in our hands, we are no longer to form our judgements by the maxims and customs of the world, where evil is called good, and good evil; but are to try every principle, temper, and practice, by this standard. Could men be prevailed upon to do this, they would soon listen to the Gospel with attention. On some the Spirit of God does thus prevail: then they earnestly make the jailer's inquiry, "What must I do to be saved?" Here the work of grace begins; and the sinner, condemned in his own conscience, is brought to Jesus for life.

Again, When we use the law as a glass to behold the glory of God, we use it lawfully. His glory is eminently revealed in Christ; but much of it is with a special reference to the law, and cannot be otherwise. discerned. We see the perfection and excellence of the law in his life. God was glorified by his obedience as a man. What a perfect character did he exhibit! yet it is no other than a transcript of the law. Such would have been the character of Adam and all his race, had the law been duly obeyed. It appears there

fore a wise and holy institution, fully capable of displaying that perfection of conduct by which man would have answered the end of his creation. And we see the inviolable strictness of the law in his death. There the glory of God in the law is manifested. Though he was the beloved Son, and had yielded personal obedience in the utmost perfection, yet, when he stood in our place to make atonement for sin, he was not spared. From what he endured in Gethsemane and upon the cross, we learn the meaning of that awful sentence, "The soul that sinneth shall die.".

Another lawful use of the law is, to consult it as a rule and pattern by which to regulate our spirit and conversation. The grace of God, received by faith, will dispose us to obedience in general; but through remaining darkness and ignorance we are much at a loss as to particulars. We are therefore sent to the law, that we may learn how to walk worthy of God, who has called us to his kingdom and glory; and every precept has its proper place and use.

Lastly, We use the law lawfully when we improve it as a test whereby to judge of the exercise of grace. Believers differ so much from what they once were, and from what many still are, that without this right use of the law, comparing themselves with their former selves, or with others, they would be prone to think more highly of their attainments than they ought. But when they recur to this standard, they sink into the dust, and adopt the language of Job, Behold, I am vile; I cannot an66 swer thee one of a thousand."

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From hence we may collect in brief, how the law is good to them that use it lawfully. It furnishes them. with a comprehensive and accurate view of the will of God, and the path of duty. By the study of the

law, they acquire an habitual spiritual taste of what is right or wrong. The exercised believer, like a skilful workman, has a rule in his hand, whereby he can measure and determine with certainty; whereas others judge as it were by the eye, and can only make a random guess, in which they are generally mistaken. It likewise, by reminding them of their deficiencies and short-comings, is a sanctified means of making and keeping them humble; and it exceedingly endears Jesus, the law-fulfiller, to their hearts, and puts them in mind of their obligations to him, and of their absolute dependence upon him every moment.

If these reflections should prove acceptable to you, I have my desire; and I send them to you by the press, in hopes that the Lord may accompany them with his blessing to others. The subject is of great importance, and, were it rightly understood, might conduce to settle some of the angry controversies which have been lately agitated. Clearly to understand the distinction, connection, and harmony between the law and the Gospel, and their mutual subserviency to illustrate and establish each other, is a singular privilege, and a happy means of preserving the soul from being entangled by errors on the right hand or the left.

I am, &c.

Dear Sir,

LETTER XXXI.

Of Love to the Brethren.

THE apostle having said, " Marvel not, my brethren, "if the world hate you," immediately subjoins, "We

"know that we have passed from death unto life, be66 cause we love the brethren." By the manner of his expression, he sufficiently intimates, that the want of this love is so universal, till the Lord plants it in the heart, that if we possess it, we may thereby be sure he has given us of his Spirit, and delivered us from condemnation. But as the heart is deceitful, and people may be awfully mistaken in the judgement they form of themselves, we have need to be very sure that we rightly understand what it is to love the brethren, before we draw the apostle's conclusion from it, and admit it as an evidence in our own favour, that we have passed from death unto life. Let me invite you, reader, to attend with me a little to this subject.

There are some counterfeits of this love to the breth ren, which it is to be feared have often been mistaken for it, and have led people to think themselves something, when indeed they were nothing. For instance:

There is a natural love of the brethren. People may sincerely love their relations, friends, and benefactors, who are of the brethren, and yet be utter strangers to the spiritual love the apostle speaks of. So Orpah had a great affection for Naomi, though it was not strong enough to make her willing with Ruth to leave her native country, and her idol-gods. Natural affection can go no farther than to a personal attachment and they who thus love the brethren, and upon no better ground, are often disgusted with those things in them, for which the real brethren chiefly love one another.

There is likewise a love of convenience. The Lord's people are gentle, peaceful, benevolent, swift to hear, slow to speak, slow to wrath. They are desirous of adorning the doctrine of God their Saviour, and approving themselves followers of him who pleased not

himself, but spent his life in doing good to others. Upon this account, they who are full of themselves, and love to have their own way, may like their company, because they find more compliances, and less opposition from them, than from such as themselves. For a while Laban loved Jacob; he found him diligent and trust-worthy, and perceived that the Lord had prospered him upon Jacob's account; but when he saw that Jacob flourished, and apprehended he was likely to do without him, his love was soon at an end; for it was only founded in self-interest.

A party-love is also common. The objects of this are those who are of the same sentiment, worship in the same way, or are attached to the same minister. They who are united in such narrow and separate associations, may express warm affections, without giving any proof of true Christian love; for upon such grounds as these, not only professed Christians, but Jews and Turks, may be said to love one another: though it must be allowed, that believers being renewed but in part, the love which they bear to the brethren is too often debased and allayed by a mixture of selfish affections.

The principle of true love to the brethren, is the love of God, that love which produceth obedience, 1 John, v. 2. “By this we know that we love the children of God, if we love God, and keep his command"ments." When people are free to form their connections and friendships, the ground of their communion is in a sameness of inclination. The love spoken of is spiritual. The children of God, who therefore stand in the relation of brethren to each other, though they have too many unhappy differences in points of smaller importance, agree in the supreme love they bear to their heavenly Father, and to Jesus their Saviour; of course