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cient support in this time of need. One day was there while they were fomenting his toe. Being asked if it hurt him, he replied, “ All is right; I am the charge and care of heaven and God.” He said he felt himself in the hands of his covenant God and Father, and that nothing but love was in his cup, and in his heart. He fully justified all the dealings of God with him. I asked him what he wished me to say to you. He replied, "Give my love to him; tell him no man is so much on my mind as he is, and has been many years; that I can say. Tell him the Lord comes again and again, and seals me his for ever and ever.” He farther desired me to say, you would be the first person he should write to. I thought, at the time, he would never see to write to any one again; but last Lord's Day, we were rejoiced to find he could tell the time of day by his watch, and was attempting to, and indeed could read a little. This alteration made me very glad, for his case had been much on my mind before God, the preceding week.

Mr. favoured me with your last letter to him, and truly precious it was to us. I can truly say, I found it a word in season, and my whole heart and soul join with you in your remarks: “What an indescribable blessing it is that such filth as we are by nature, are brought, under the glorious unction of God the Holy Ghost, to see and feel that the Lord is our portion, life, light, bliss, and blessedness for ever and ever.” O, my dear friend! filth indeed we are. For myself, I must

my

vileness more and more, and as if I could creep into the dust under a sense of my defilement and nothingness; and with dear Mr. did feelingly add my Amen to that part

of
your
valued letter where you say,

“ Let men talk of their duty faith, moral obligations, &c.; let my dear Lord but favour me to hold glorious intercourse with God the Father, God the Son, and God the Holy Ghost, and I am satisfied. They are welcome, heartily welcome, to all their creature goodness, &c;"

I have been much profited by the conversation of Mr. My faith has appeared to get fresh strength in the faithfulness of the Lord Jehovah. In our brother's experience, we have had another proof of the reality of the religion of Jesus Christ, that it is not a cunningly-devised fable, but what will do to live and die by. Never had I such views of the emptiness of all things below as I have had in his room. I have felt thankful that he has wished to have me so often with him, for such a testimony for Jesus I never before witnessed, nor

say, I feel

ever forget the seasons we, have had. I have often longed for you to rejoice with us. This, I know you have

can I

done, though at a distance; but, had it been the Lord's will, I could have rejoiced for you to have been present.

My dear husband unites with me in love to you. Were I near our dear friends, to say I am writing to you, I should have many

love

messages. May the dear Lord bless

your
soul and

your ministry more and more, and incline your heart to write very soon to

Your truly affectionate friend, for Christ's sake. H-, Nov. 23, 1835.

ON THE LAW OF MOSES, AS THE MINISTRA

TION OF DEATH AND CONDEMNATION.

After having many thoughts revolving in my mind upon this important subject, I trust I am brought through the teaching of God the Holy Ghost, experimentally, to understand the law as the ministration of death and condemnation, and the gospel, as the ministration of life and liberty, in my soul. This I believe to be the experience of every one taught by the Spirit of God, however Pharisees and hypocrites may be ignorant of it, and dead to it. It is a mercy, peculiar to the church of God, to understand our sin, and feel our utter ruiu and helplessness, as transgressors of God's holy law; and it is as much the Spirit's work to make it known, as it is the poor sinner's mercy to experience a feeling

sense of it, before a heart-searching and rein-trying God. These things must be known, and known, too, by the teachings of God the Spirit, before a poor sinner can enter, by faith, into the riches of a Redeemer's love and grace, as his salvation. Paul makes some very important observations upon the holiness and glory of God, revealed in the law, in 2 Cor. iii.; and I believe the apostle speaks from his own experience, as much as he admired the language and conduct of Moses, the servant of God, in the receiving of the law upon

Mount Sinai; for while the Lord thunders from his presence, Moses is confounded, and made to feel his own guilt in the presence of God, anıl to act and speak like a poor criminal

. He puts a veil over his face, and, by his conduct, says, Lord, I am vile and sinful, being guilty of those things that thou in thy law forbiddest; and whatever the law was in the experience of Moses, it was the same in the experience of Paul, when the Lord Jesus uttered his voice in the midst of glorious light, above the brightness of the sun, crying, “Saul, Saul, why persecutest thou me?" (Acts ix. 4.) Seized with conviction,

the poor rebel falls to the ground, condemned and distressed, crying, “ Lord, what wouldst thou have me to do ?" Nor is this the experience of the Lord's ministers only. The elect of God, as they are brought out of the ruins of the fall, are personally made acquainted with their awful condition. God the Spirit leads them into its height and depth, length and breadth, and opens up to their understanding the nature and demerits of their sins, which are as the hairs of their head, that cannot be numbered ; and however long they may live in peace and quiet, without the law, making a profession of religion, and holding some of the most damnable sentiments, and, perhaps, as touching the righteousness of the law, blameless, creature holiness, having blinded their eyes, and made them so much in love with themselves that they are perfect in the flesh, not a word of comfort drops from their lips to any poor child of God. If they speak, it is, “ Stand by, for Í am holier than thou.” These are awful lengths for God's elect to run, and their running to these lengths proves them to be dead in sins. But whenever God the Spirit lays trouble upon their conscience, and brings them to see where they are, and what they are doing, as well as where they have been, and what they have been doing, their language will be, with Paul, “I was alive without the law once: but when the commandment came, sin revived, and I died.” (Rom. vii. 9.) The enjoyment of a spiritual knowledge, as freely bestowed, will cause them sweetly to sing with Dr. Watts

“No mor', my God, I boast no more,
Of all the duties I have done;
I quit the hopes I held before,

To trust the merits of thy Son." A form of godliness will no longer do for them. They want to feel the power of grace upon their hearts, making them thankful for what God has done for their souls; and as they enjoy the covenant mercy of thankfulness, under the bedewings of the Spirit, they abhor themselves, and count all things but loss for Christ. They are no longer content to be found in themselves, but to be found in him, not having on their own righteousness, which is of the law, but that which is of the faith of Christ, the righteousness which is of God by faith. (Phil. iii. 9.)

Again; there are none of God's family that can experimentally understand the gospel, in its precious bearings, until they have felt the force of the law, in making known the justice and holiness of God; for the law is a schoolmaster untu Christ, in the feelings of the poor sinner; and in this character of a schoolmaster, the law teaches him some very important lessons. First, it teaches him the holiness and justice of God, who cannot in his very nature allow sin to go unpunished. Every threatening God has denounced in his word, against sin and transgression, is but an illustration of his unchangeable holiness and unbending justice; and as these instructions are continued, in the experience of the poor sinner, he is made to possess the sins of his youth; and, while all his sins and transgressions are laid upon his conscience, he learns the omniscience of God, who spies out all his ways, and he is brought to see and to feel that darkness and light are alike with the Lord, crying out, “Where shall I fee from his presence ?"

He now finds that the Lord requires truth in the inward parts. Behold, this is the God with whom we have to do. Nor is the poor sinner offended with these instructions. However God's family may kick in their ignorance, they are in the end made thankful for the knowledge of their state, as poor, lost, and undone sinners, before God; and as the Holy Ghost leads them to a discovery of the same unchangeable holiness and unbending justice, displayed, in awful grandeur, upon his law-fulfilling righteousness, when God, in solemn majesty, made his soul an offering for sin, he enjoys a heavenly pleasure in his own soul, which dead formalists are strangers to. It is his happiness now to feel satisfied that Christ was wounded for his transgressions, and bruised for his iniquities, and that he bare in his own body his sins upon the tree; and as the Holy Ghost explains the gracious substitution of Christ to his understanding, as made manifest in his standing in our law-place, the poor soul admires the matchless love and grace of Jehovah. Thus humbled in the dust, before God, the language of the poet is the sentiment of his soul

“My soul looks back to see
The burdens thou didst bear,
When hanging on the cursed tree,

And hopes her guilt was there." Now he understands experimentally, what he only knew in his head before. He no longer goes out with haste, nor goes by flight; but the Lord goes before hina (Isaiah lii

. 12), and leads him into the precious things of the gospel. The proclamation of " liberty to the captives, and opening of the prison to them that are bound” (Isa. Ixi. 1), is now the joy of his soul. He knows his Redeemer when he speaks, and listens not to the voice of. strangers. Strangers command him to be circumcised, and to keep the law of Moses; but his Redeemer says, “He whom the son maketh free, they are free indeed." (John viii. 36.) His poor soul enjoys it, and casts from him with abhorrence the traditions of men. Instead of toiling at the law of works, under fears of distraction, the grace of the gospel gladdens his soul, while he follows the footsteps of his Redeemer.

(To be continued.)

POETRY.

A REST TO THE PEOPLE OF GOD.

“ There remaineth therefore a rest to the people of God."—Heb. iv. 9.

O, gracious Father! God of love!
On us thine Holy influence shed,
To imitate the bless'd above,
To praise and bless our glorious Head.
Thou hast a people, dearest Lord,
In this poor, giddy vale of tears,
To whom thou dost thy grace afford,
To dissipate their gloomy fears.
Thine, O God, in destination,
Thine ere the starry sky was spread;
Thine they were in first creation;
Thine-thine by grace, through Christ, their Head.
Thine they are by new creation;
Thine they are by Spirit's teaching;
Thine they are by dedication,
Thine they are by preservation.
There is a est remains above,
A rest from toil, and pain, and strife,
For those the God of gods doth love ;-
A rest from all the cares of life.
A rest that is to faith revealed;
A rest that far excels our thought;
A rest where Deity's unveiled;
A rest for saints, by Jesus bought.
A glorious Sabbatism of joy,
Where weary saints for ever rest;
Where the wickeil cease to annoy
The pilgrim's soul in Abraham's breast.
A rest that's full of highest love;
No more of sorrow they'll complain:
They'll soar on wings of faith above,
To walk with joy the heavenly plain.
That rest eternal, and on high,
O may we reach, great God of love;
That we on wings of love may fly,

And praise with all the blest above.
August 11, 1835.

MINIMUS,

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