there not fome difference? Is not the glory of the latter far greater than that of the former? Well might the apoftle fay," If the miniftration of condemnation beglory, much more doth the miniftration of righteousness exceed in glory. For even that which was made glorious, had no glory in this refpect, by reaJon of the glory that excelleth." aftonish all holy beings. In the death of Chrift, the law was magnified and made honorable far more than it was when given to Mofes on Mount Sinai. Had it not been for the gospel, for the coming and work of the Lord Jefus Chrift, we never should have known, as we now have opportu nity to know, how infinitely ftrong is God's attachment to the law, and how determined he is to appear to the universe as a being of juftice. God has now given the greateft poffible proof of his juftice, because he has not spared his own Son. 2. The gospel brings out the juftice of God more clearly than the law. Juftice is an effential attribute of God, a bright and glorious perfection of his nature. If God were not juft, his creatures could have no confidence in his government. It is important, 3. Without the gospel mercy that this perfection of divine na- could never have been revealed. ture fhould be difplayed before Mercy is that attribute of the diintelligent creatures, that they vine nature which manifefts itself may fee the glory of God. The in bestowing favors on the ill-degofpel, in a peculiar manner, makes ferving and miferable. The law this difplay. In this refpect, it gives no intimation that God poffurpaffes the law as much as the feffes fuch an attribute, or that light of the fun exceeds that of tranfgreffors may have the least the ftars. The law declares God's ground to hope for the divine hatred of fin; but the gospel has favour. It is acknowledged, that brought this hatred out to view in the fecond commandment of far more clearly. Angels and the decalogue, we find the folmen, by the light which the gof-lowing claufe-Shewing mercy unto pel affords, have been made to fee, thousands of them that love me and that God is determined to main-keep my commandments. But, this tain a righteous government, and copy of the divine law was given that he will be known as a fin-ha- to a people, who had before been ting God. The gofpel fhows us, made acquainted with the promiles that God is infinitely attached to of the gospel; and the clause, rethe law, and that he never will ferred to, undoubtedly alludes to give up one jot or tittle of it. In the gospel. There is alfo a claufe what way could there have been in the fifth commandment, which fo ftriking proof of this given, as was introduced with particular in the death of Chrift on the cross? reference to the ftate of that peoThat angels and men might fee ple, as journeying to the land of bim difplay his hatred of fin, and Canaan. The claufe is this: That might have unquestionable proof thy days may be long upon the land his being a God of inflexible juf- which the Lord thy God giveth thee. tice, he fpared not his own Son. Here is an intimation of God's He gave him up to die a shameful mercy and patience; but it was death on the crofs. In this great given to a people, who had previ event, the juftice of God hone ous knowledge that with God with peculiar luftre, even fo as to there is forgivenefs. It was whol ly on this ground, that fuch claufes | The gospel ftates the incarnation as these were introduced into the of the Son of God-it brings out law, as it was there giver. The to view his atoning blood, and divine law had exifted before, even opens a door for lost creatures, as in the days of Adam. A fum- we all are, to view ourselves prifmary of it was given by the Savoners of hope. iour in the following words :- Far more of the and holy great "Thou shalt love the Lord thy God God is feen in the gofpel, than with all thy heart, with all thy foul, could ever have been seen in the with all thy mind, and with all thy law; tho' it is as pure as a law frength, and thy neighbor as thyfelf." poffibly could be. The gofpel The love, here required, is perfect brings out the great doctrine of love; and the law can give life, on the Trinity, in a clear light; and no other condition. Strictly speak- in the accomplishment of the work ing, the law knows no mercy, nor of redemption, the neceffity of the leaft indulgence. But, the this doctrine is made to appear. gospel is good news to tranfgreffors, We are taught the neceffity of a to those who deferve all that the Saviour to atone, and of the Holaw threatens. It is good news, ly Spirit to fanctify. The light because it makes the offer of par- of the gofpel, as it reveals mercy, don to the guilty, through the excites the aftonifhment of angels; blood of Jefus Chrift. In the light for they are represented in the of the gofpel, we can fee how God word of God, as defiring to look can be just, and yet juftify as ma-into these things. We have reany as believe on the Son of God. Tho' the gospel is not in oppofition to the law; yet it exhibits what the law cannot, viz. a dying Saviour. The invitations of the gofpel do not, in the leaft, interfere with the honor and dignity of the broken law. Wonderful mercy is here revealed, fuch as never could have been known, if mankind had not become finners, and the eternal Son of God had not appeared as their Saviour. How plainly it appears, therefore, that the gofpel has brought out to view au important attribute of the divine nature-a glorious perfection, which must have been forever concealed from the view of creatures, if it had not been for the gofpel. Is not the work of redemption fared on as many as fhould repent of fuperior to that of creation? The their fins and forfake them. How world was created, that there greatly are mankind indebted to might, as it were, be a theatre, on God for the gofpel! How are which the glorious work of re- their views of the divine character demption might be carried on. enlarged, by the light of the gof fon to think, that the work of re. demption is their chief study, the great and delightful theme of their contemplations. When we thus compare the law with the gospel, particularly as mercy and the for givencfs of fin are refpected, we may fay: Wherein the former is darkness the latter is light. For the law does not fhew one fin for given; but the gospel prefents forgivenefs to all who are willing to accept it, and to forsake their fins. Chrift did not come into the world to be the minifter of fin; nor did he die on the cross, that mankind might be faved in their fins, or as impenitent. He died that mercy might be offered to all; and that pardon might be beftow pel, efpecially as they fee God glorifying himfelf, in forgiving the chief of finners! 4. The nature of fin and the character of the finner could never have been known, as they now are, had it not been for the gofpel. But to the idea now advanced are not fome ready to urge as an objection-that, by the law is the knowledge of fin? Truly the fcriptures declare this, and it is no doubt a juft fentiment. But while it is admitted, that by the law is the knowledge of fin, it is confidered as being a folemn truth, that finners, under the light and inftructions of the gofpel, are chargeable with far greater fins, than they could be with no other light than the law affords. Since the gospel has been preached, the depravity of men has been made to appear, in a light, of which men, perhaps, would never have conceived. Would it not have been fuppofed, if the contrary had not been made to appear by fact, that finners, when affured of their condemnation by the law, and that they never could be faved by it, would gladly have received the gofpel? Would it not have been fuppofed, that they would be thankful for a space for repentance and for the offer of pardon; and that, when their immortal fouls were at ftake, they would eagerly embrace the oppor, tunity of being faved by Chrift? But, alas! the publishing of the gofpel, and the preffing manner in which it has been recommended to finners, have made the contrary fully appear. By this, it has been clearly proved, that finners have wickedness and obftinacy enough in their hearts to neglect and despise a day of grace, when procured for them, and procured too ataninfinite price. The manVOL. IV. No. 9. ner in which finners treat the di vine Saviour, who condefcended to come into the world and die for them, brings out more of the depravity and ftupidity of the human heart, than their oppofition to the law. In this way, we learn more than we could in any other way, how deplorable is their fituation, and how completely loft and undone. The law was glorious, in that it brought out the odious nature of fin; but the gofpel, in this refpect, was more glorious. That, which was made glorious, had no glory, by reafon of that which excelleth. And as the gofpel gives us enlarged views of de pravity, it muft of course be the means of making a very bright difplay of that justice, which will finally punifh the depifers of the Saviour, while, at the fame time, it establishes the doctrine, that the falvation of the redeemed is wholly of God. H. vor to fhow that this doctrine is reasonable, and that it is the dictate of true wifdom to yield an immediate compliance with what it enjoins. It may be proper to mention, that I am particularly addreffing those who admit the Scriptures to be the word of God, and who believe them to teach the neceffity of a total change of heart, before we can have any hope from the gospel. There are, doubtlefs, perfons of this defcription, who are not experimentally acquainted with the power of godliness; there are perfons who have a fpeculative conviction of the interefting truths of revelation, who yet continue to halt between two opinions, and put themselves off with the delufive expectation that they fhall repent at fome future time, and become renewed in the fpirit and temper of their minds before they die. Such perfons are requefted to attend to fome difpaffionate reafoning on the fubject. If each of the following arguments is not poffeffed of intrinfic weight, let it fall to the ground. I claim no merit in bringing them forward; but rather efteem it a glorious privilege, that most of the readers of this Magazine have heard them infifted on from the pulpit with very great ability and force. Experience and obfervation, however, as well as the oracles of truth, affure us, that it is not improper to inculcate line upon line, and precept upon precept. There is fome fmall hope, then, that perfons may receive benefit from perufing reflections on the fame topics, which they have heretofore heard and feen difcuffed in a manner much more ample and convincing. 1. It is obvious to every perfon that he muft die. Duft thou art, and unto duft shalt thou return, is an affertion which it seems impoffible even for wicked men to difbelieve. Not a perfon who will read these lines can make himself believe, or even hope, that he fhall not, in a few years at the moft, be laid under the cold clods of the valley. Now let us take this fact and compare it with another equally true, which is, that if we are ever reconciled to God, this work must be accomplished before death. One would think that thefe two facts afford an argument for immediate repentance which muft find its way to every confiderate mind. Yet how numerous are the inftances of perfons who acknowledge its force, and ftill remain altogether unmoved with refpect to the things which it brings into view. Those things pertaining to this world which are deemed more important, are not treated in this negligent manner. When a perfon has in contemplation an object, by the attainment of which he may aggrandize himself, or bring comfort to his family, he fets about it immediately, and purfues it with affiduity and perfeverance, rifing above obftacles feemingly infurmountable, till he obtains the accomplishment of his defires. This conduct with refpect to the deceitful, unfatisfying, perishable things of time, is called wisdom by the world. How great, then, is the folly of neglecting all endeavors to procure an intereft in God's favor, which is life, and in his loving kindness, which is better than life! 2. The force of the foregoing argument is inconceivably increafed by the confideration, that the life of man is totally uncertain. We cannot help knowing, however unpleasant the knowledge have arrived to threefcore and ten, whether their lives have not been fhort. Afk them whether it is wife to purfue the things of time and fenfe, as tho' they conftituted the fupreme good, even were men fure they fhould live to fee their feventieth year. Will they not tell you, that life is as deceitful in its length, as in the enjoyments which it promises; and that whoever prefumes on either, will moft certainly be difappointed? Will they not tell you, that their years appear fhorter and fhorter as the number of them increases, and that their days pafs as a tale that is told? Indeed, cannot all who have arrived to years of discretion, if they will confult their own minds with refpect to the time which is paft, come to a complete affurance, that the life of man is not of fo great duration as they may be tempted to imagine? The man of thirty five cannot fuppofe, that, fhould he double his years, his life will appear of very great extent. If perfons would yield to the evidence which their own experience affords them, they could never doubt that the time of our tempo. ral existence is, in all inftances, exceedingly fhort and fleeting. may be, that the young and the old, the healthy and the diseased, the beautiful and the deformed, are continually and indifcriminately going down to the grave. We cannot but know, that many of our companions, or perhaps our parents, brethren and fifters, have paffed from time into eternity. We cannot but know, that the length of our lives depends entirely upon the will of God, and that be has not given us fecurity for a fingle future moment. He is under no obligation to uphold us in life, and he will not do it any longer than is neceffary to bring about his wife and holy defigns, which are to us infcrutable. He has declared, that man also knoweth not his time as the fishes that are taken in an evil net, and as the birds that are caught in the fnare; fo are the fons of men fnared in an evil time, when it falleth fuddenly upon them. We can give no reafon why we are now continued on the earth, while others younger and better than ourselves have been carried to the filent tomb, except that it is the will of him, who is wonderful in counfel, and excellent in working. In this view of the fubject, how foolish is it, how extremely hazardous, to delay a preparation for death a fingle day. How dreadful, is the tho't, that while men improve every advantage to obtain the good things of this life, and take every precaution to fecure them, they are en-years of my pilgrimage are an huntirely unmoved and heedlefs while dred and thirty years: few and evil their eternal well-being may de- have the days of the years of my life pend upon the wife improvement been. The afflicted Job exclaimed: of the prefent opportunity. My days are fwifter than a weav er's fhuttle. And again; My days are fwifter than a poft. For what is your life? inquires the infpired Apoftle: It is even a vapor that appeareth for a little time, and then vanisheth away. It is impoffible 3. Human life is very fhort at the longeft. Although this affertion may seem ftrange to inconfiderate youth, yet they may obtain complete fatisfaction that it is true. Afk the aged, thofe who But the language of the Bible is wonderfully ftriking and explicit. When the Patriarch was inquired of by the king of Egypt, with refpect to his age, he gave this affecting anfwer: The days of the |