one thing in this allegory which I must not forget, and that is, that, if the bond-woman, or any of her children, marry again, or offer to marry while the first husband be living, while they are alive without the application of the law, and while sin is dead in them, such shall be called adulteresses. And how often have I seen this verified in bond children. They begin their profession in the flesh, and after awhile seem awakened out of their sleep, and go about for some one to take them by the hand; their eyes seem opened, and they with much fiery zeal advance something like the truth, but in a wild, terrible, and violent manner; and such style themselves evangelical. But, when this zeal is quenched by the power of sin, the checks of conscience, and the frowns of God, they sink into the flesh again, and seldom or ever rise any more, but go back to the old husband. Nor is this to be wondered at; for even the wild Arabs, which the scriptures call Ishmaelites, from Ishmael, Gen. xvi. 11; and Hagarenes, from Hagar, Psalm lxxxiii. 6; even these are ashamed of their pedigree; and, wishing to be thought the genuine offspring of Sarah, call themselves Saracens. And the offspring of allegorical Hagar do the same in our day. Nothing is more common among us than for these bond children to call themselves the evangelical society and the evangelical association; and we hear of the Evangelical Magazine. And these names are as applicable as the name holiness is to the pope, or holy mother

to the whore of Babylon. An evangelist is one influenced by love, not slavish fear; who moves in faith, not in presumption; who seasons souls with grace, not with terrors; who shines in truth, not stumbling on the dark mountains of Horeb and Sinai; who savours of Christ, not of self; who communicates liberty, not bondage; and who anoints others with the oil of joy, not with desperate sorrow; who ministers divine life, not death; who enforces filial fear, not servile; who ministers sweetness, not the sour leaven of the pharisee; who is as the dew upon the grass, and not as a dry exhalation; who brings the sinner under the noble constraints of love, gratitude, and thankfulness, not driving with an army of wild distracting terrors; who leads souls to delight themselves in the Almighty, not frightening them from him by their description of an unknown God. And, if this be doing the work of an evangelist, where do we find it? Is there any thing like this in our monthly production beside the name on the blue cover? There is neither dew nor rain, neither light nor heat, no unction or savour, nothing weighty or powerful, no views into nor discoveries of the holy mysteries, nothing brought up or set forth: but it answers the end for which it is intended; namely, to increase the number of hypocrites in Zion, and in them to stir enmity against every one that God sends, or that appear to have the seal of God upon them. I have often, under concern for the Saviour's honour,

been grieved at my heart, and shed many tears in secret, to see such numbers of thoughtless, frothy, light, empty, and vain young men assume the office of the ministry, under whom hypocrites have been fed and believers starved. "Ye have shamed the counsel of the poor, because the Lord is his refuge," Psalm xiv. 6. But thus it must be; for those that were of old ordained to this condemnation shall surely have it, in spite of Zion and all her tears. I shall now proceed to shew how the morality or the moral part of the law is fulfilled in spiritual men. And

"For

1. It is done by another law taking place, and this law is of the Holy Spirit of God. the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." This law of the Spirit is the law of faith, for faith and life are inseparable; faith comes to the sinner by hearing, and hearing by the word of God; and whensoever or wheresoever the word comes with power there it comes in the Holy Ghost and in much assurance. Hence the Holy Spirit is called the spirit of faith, and faith is called a fruit of the Spirit.

2. Now this law makes us free from the law of sin and death. By the law of sin I understand the law in the members, which Paul expressly calls, "The law of sin," Rom. vii. 25. To be made free from this law of sin means to be purged from the guilt of it by the blood of Christ, to be justified from the destroying power of it by the righ

teousness of Christ, to have its tyranny subdued by the grace of Christ, and never to have it imputed to us, it having been imputed to Christ, who is our surety.

3. By the law of death I understand the moral law, which Paul calls the ministration of death written and engraven on stones, 2 Cor. iii. 7. Sin is the transgression of the old covenant, and the old covenant ministers condemnation and death to all sinners. But the Spirit of life in Christ, and his law of faith, which come to us from the new covenant, make us free from the law of sin and death.

And, if Paul may be credited, this is done in a way by which the old covenant sustains no loss, and upon which no dishonour is reflected; for it actually fulfils it by furnishing us with all the real morality the law of God requires. For through Christ the righteousness of the law is fulfilled in us, who walk not after the flesh, but after the Spirit, Rom. viii. 4. Now this righteousness of the law is the morality of it, or the righteousness which is required by the precepts of the law. The righteousness of the law is put in opposition to the penalty of it, which part Christ bore for us when on the tree. This righteousness of the law is fulfilled in us by imputation, which is the act of God, who is our creditor; for, as our sins were imputed to Christ, so his obedience is imputed to us; and, as condemnation unto death passed upon him, justification unto

life, Rom. v. 18, passes upon us. Hence Christ who is our surety, is called, "The end of the law for righteousness to every one that believeth," Rom. x. 4; and, "By the obedience of [that] one shall many be made righteous," Rom. v. 19.

But the law requires a holy nature within us as well as the best robe without. The king's daughter must not only have the wedding garment without, but she must be all glorious within. "Without holiness no man can see the Lord."

Adam, when he stood complete under the first covenant, knew his God, he was made upright before God, he was very good, and stood in God's image, which consisted in righteousness and true holiness. And sure I am that every soul in whom the righteousness of the law is fulfilled must

put on the new man, which is renewed in knowledge, after the image of him that created him," Col. iii. 10. All that are under the law have the old vail upon their hearts, 2 Cor. iii. 15; with which the god of this world hath blinded their minds, 2 Cor. iv. 4; and vengeance is to be taken on them that know not God, 2 Thess. i. 8: therefore we must be renewed in knowledge; and not only be renewed in knowledge, but we must have likewise a righteous and a holy nature. "Put on the new man, which after God is created in righteousness and true holiness." The righteousness of this new man is love. The law is the rule of righteousness, and, "Love is the fulfilling of the law." "The end of the commandment is