chosen, as if no such thing had ever been known, biotting out each letter of the curse that was marked against them, expunging it so completely from the written law, and from the records of heaven that it can never be mentioned or thought of against them; "as making an end of sin, making reconciliation for iniquity, and bringing in everlasting righteousness;" as presenting an open door, through which the miserable outcast may return, not to an earthly but a heavenly paradise; a living way, by which the most profligate wretch may enter the holiest of all, from which he was excluded by transgression; as procuring a better inheritance, a brighter crown, and a more elevated throne than were forfeited by our fall.

The following important and comfortable inferences are naturally suggested by this doctrine.

1. That the law of God is neither annulled, nor relaxed in the sinner's reconciliation through the righteousness of the Eternal Son. It is argued by some, that, after the first covenant was broken, a new law was introduced; a law milder in its demands, and more accommodated to man in his fallen condition. But a change of this nature is utterly impossible. To suppose that the law is altered, is to suppose that the perfec tions of Deity are altered, because it is a transcript of his perfections, "of his holiness, and justice, and goodness." Besides, this position arises altogether from mistaken ap

prehensions of the character in which the Son of God appeared. If the creditor receives payment, it is to him a matter of indifference whether it be immediately from the original debtor, or from the hands of some other person interposing in his behalf: If the punishment threatened against a particular crime be actually executed, it is of no consequence whether it be executed on the person committing the offence, or on some other who undertakes to suffer in his room. The majesty of the law sustains no injury by a transfer from the one to the other. Neither are the glories of the divine law by any means obscured in our remission through the sacrifice of Immanuel. "He was made of a woman," really clothed with human nature, " made under the law," that very law in its covenant form which was violated by Adam, "to redeem them that were under the law," to pay down the price exacted by divine justice as the condition of their pardon, "that we might receive the adoption of sons." Its precept was infinitely honored by the obedience of his life, and its curses completely exhausted by the sufferings of his cross: Nay, it is no presumption to assert that the moral law, in every possible requirement, is more completely fulfilled by the redeemed in Jesus, their representative, than in the punishment of evil men or angels through eternity.--Suppose that two persons became involved in a debt of one hundred talents, and both were unable

to make payment: Suppose that a friend undertook for one of them, endorsed his obligation, and, at the demand of the creditor, tendered the full amount: The other, without ability himself, and without a friend to aid him, is cast into prison, and there languishes for life. By whom, in these circumstances, is the creditor most fully satisfied! Certainly by the man for whom the surety interposed. Inthe former instance, he demands the payment of his debt, and the demand is immediately answered: In the latter, he is constantly requiring, but his claims are never satisfied. The application of this comparison is obvious. Men and angels, as transgressors of the divine law, were insolvent: Jesus Jehovah, in the character of Surety, steps forward and tenders to his Fa- ́ ther's justice its utmost claims against his people.

"The ransom was paid down. The fund of heaven,
Heaven's inexhaustible, exhausted fund,

Amazing and amazed, poured forth the price,

All price beyond. Though curious to compute,
Arch-angels failed to cast the mighty sum.""

But the others are eternally punished, yet full satisfaction is never obtained.

2. It may be inferred from this doctrine, that the believer in Jesus is perfectly free from the law as a covenant of works; he is altogether delivered from its authority, either to command, or to condemn; he possesses a righteousness utterly independent of any excellence or obedience of his own.In virtue of his union to Jehovah incarnate,

and his interest in the redemption of his cross, he is as completely discharged from the law in its covenant form, as the debtor is discharged from a bond already paid up and cancelled; or as the woman is discharged from obligation to a husband already divorced or dead. Christ Jesus the Lord is, to all that believe," the end of the law for righteousness;" he as the second Adam fulfilled in all respects its condition, and thus obtained for them an eternal redemption. This doctrine, so essential to the glory of Jesus, and so interesting to the consolation of his people, the apostle illustrates by various comparisons, and in the strongest language which he is capable of employing. He pronounces "the law to be FULFILLED in them," not indeed in their own persons, but in Jesus their advocate, "who walk not after the flesh but after the spirit:" He represents the infinite surety as seizing "the hand writing that stood against them," which contained the heaviest charges on account of their transgressions, as blotting it out with his precious blood, as nailing it to his cross, and rendering it void for ever: He announces to the converted Romans, "ye are also become dead to the law by the body of Christ," by the infinitely efficacious sacrifice which he presented when he "bare your sins in his own body on the tree:" He proclaims for the encouragement of every awakened, trembling sinner, that now "the righteousness of God without the law," independent

VOL.

of our personal obedience to its precepts for acceptance with the Father, " is manifested; even the righteousness of God, which is by faith of Jesus Christ, unto all and upon all them that believe."

But does this doctrine lay the axe to the root of christian obedience, or give permission to continue in sin because grace abounds? God forbid! Those who thus argue were never taught by the Spirit of holiness, nor felt the constraining influence of a Saviour's love. The former instructs, and the latter obliges the heaven-born soul to "deny ungodliness and worldly lusts;" to "yield every member as an instrument of righteousness unto God; to shew forth," alike by the language of their lips and the obedience of their lives, "the praises of him who hath called them out of darkness into his marvellous light. Every one that hath this hope in him, a hope of which the Holy Ghost is the author, and eternal life the end, "purifieth himself;" it is as natural for him to abound in the fruits of righteousness, as for the living fountain to send forth water, or the healthful tree to put forth its bud and blossoms in their season. "The love of Christ," whenever and wherever it is savingly "shed abroad in the heart," necessarily constrains "to love him," and to manifest this love by "keeping his commandments." It then becomes the delight, as it is the duty and dignity of the favored subjects "to live to him who died for them. What shall I ren