ings; we must not apply to those things and that company which divert the attention from the lessons we have to learn; on the contrary, "set God before us;" "commune with our own hearts;” be more solicitous for the sanctification of afflictions than their removal; and, upon deliverance, we ought to devote ourselves more fully to God, that we may show "we are the living to praise him." These practical hints might be enforced by considerations taken from the author of our visitations, the Almighty, to obey whom, is our duty, our wisdom, our interest; and from their end, to rectify things amiss, and form us for more extensive usefulness in this world, and happiness immortal in the world

to come.

I conclude the whole with earnestly praying that we may not only behold in others the sentiments advanced, but especially know in ourselves that

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happy is the man whom the Lord correcteth ;" and to the Father, Son, and Holy Ghost, be ascriptions of majesty by all on earth and in heaven, for ever and ever, Amen.

SERMON IX.

For I was alive without the law once.-ROMANS VII. 9.

MANY things which in their own nature are excellent, are nevertheless subject to abuse. Among these, is the law of God. The apostle Paul writing to Timothy, remarks, "We know that the law is good if a man use it lawfully." This implies that it is liable to be misused, that with such an improper use danger is connected; and hence arises the truth which he wished to inculcate upon the mind of the young evangelist, that it is of considerable importance to distinguish between its proper use and its abuse. If we apply to it as a covenant of works, we greatly err. To seek our justification from it before God, is opposite to the direct tenor of this epistle, and I trust will fully appear to you in the sequel of this discourse; but it is right and proper to use it in subserviency to the Gospel. It is calculated to convince us of our sin and demerit; to humble us before God, being conscious of our guilt in his sight, and so to show us the need of a better righteousness than our own, and thus to prepare the way of the Lord to our hearts in order to a vital union between Christ and our souls; for

these purposes, I now call your attention to our present subject. I have long thought there is not any subject in theology more important to know and enjoy than a real living union with Christ: this I propose more largely to treat upon; but as some experience appears preparatory, and in order to this, I must request you to view this as an introductory discourse, in which I am to consider the legal workings of an unregenerate mind, or the unrenewed man, as "alive to the law of God." Such was Paul before his conversion; for speaking of his state then, he says, “I was alive, but without the law." By the term law, various things are signified in the scriptures of truth. The sense in any one particular place must be sought from the connexion in which it stands. In order to ascertain its meaning in the text, let us examine the context. From this we learn, it is the code of morals contained in the Ten Commandments; for it is asserted to be spiritual, taking cognizance of, and condemning, the inordinate desire. That law, a part of which runs in these words, "Thou shalt not covet," that, in which the man, being regenerated, " delights after the inner man." Having ascertained the meaning of this term, it clearly appears to be that which was delivered to man in his original and pure state as a covenant of works, and which in Scripture stands opposed to grace. Now, when the apostle says he was alive, he doubtless means, that he was once alive to it in his own apprehension as a covenant.

I propose, then, to consider,

I. What it is to be alive to the law. And then

to inquire,

II. In what sense the apostle was without the law, and to show that his being alive to the law was a consequence of this, for when the commandment came, sin revived, and he died.

I. What is included in being alive to the law.

First. The apostle does not consider himself exposed to the sentence of death. Paul doubtless thought himself, while under the law, as perfectly safe, that all was well for eternity, and viewed himself as an object of the Divine approbation. Far from realizing himself as ruined, miserable, and utterly undone by sin, and exposed to the curse of the law, he thinks all to be peace and quietness; he looks to the objects of sense which divert his attention from the wrath suspended over him. Let facts drawn from the conduct of the self-righteous speak to this proposition, and confirm this humiliating fact. Suppose we had broken the law of the land, had been placed before the seat of judgment, and upon conviction, the sentence of death had passed upon us, how should we act? What would be our chief concern and solicitude? Should we not be anxious to escape the impending evil? Should we not earnestly and impatiently inquire, Who can show me the path by which I may pass from death unto life? Other things would so give way to this as to occupy but an indifferent portion of our minds, or a moderate part of our time. But is it not the

reverse with the carnal and self-righteous ?—they are as still and unconcerned as though there were no danger. They give the preference to a thousand vain objects rather than escaping the curse of a broken law. Any attempt to alarm them is considered as an insult; any momentary fear as quite needless. They dread not, because they believe not, nor see the hand-writing against them.

Second. Being alive to the law involves an opinion that they are able to answer its demands, and work in order to this. The covenant of works has a commanding language to all who are under it. Hear its voice, "Continue ye in all things written in this law." 66 'Do this, and ye shall live." Even as "Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them." Now the self-righteous say, "We are able to do this." Those who think and speak differently, they consider as inferior in goodness, as the pharisee who could say, "I am not as other men, extortioners, unjust, adulterers, or even as this publican, (looking for mercy,) no, I fast twice in the week, I give tithes of all that I possess:" or, see this same spirit and conduct in the young man who came to Christ, "What shall I do to inherit eternal life?" Answering him upon the foot of doing, says Christ, "Keep the commandments." He again inquires, "Which?" Jesus replies, "Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honour thy father and thy mother: and,