before, they are deprived of the horror which formerly accompanied them, arising from the tormenting dread of punishment.

The sinner can now contemplate God as a father and a friend; and he finds his happiness in serving him and in being conformed to his will. Obedience to God is now viewed not merely as a duty in a subject to his government, but as itself the blessedness of the soul. The different parts of the divine word are seen as they bear on the character of Christ. Precepts and promises, doctrines and privileges, in a word, all the parts of revelation, are contemplated as they stand related to the Sun of the system. The heart enters into the views of the sacred writers who dwell on the character of the Redeemer, as the centre and the life of the whole, and in whose hands every part of truth becomes, in a high degree, animating and enlivening.

"The Scriptures," then," are able to make us wise unto salvation" in no other way than " through faith in Christ Jesus." He is thus all and in all. In the epistle to the Hebrews the subject is discussed at great length. There we have a key to the ancient history of Israel as an instructive exhibition of the character of Christ, and of that of mankind. There the Redeemer appears as infinitely superior to all the messengers of God, as the true expiatory sacrifice-the great High Priest of the House of God-the King of the Church-the end of all the figurative rites-and the Lord of all worlds.

In a word, a Christian views all in connexion with the Saviour. If he thinks of God, it is as he is manifested in Immanuel,-if of the law of heaven, he views it as magnified and made honourable by his obedience unto death,-if of sin, he looks to it in the light of the cross, where its evil nature and its awful issue are wondrously displayed, -if he considers his duty, he feels it to be most powerfully enforced by the voice of

him who, from Calvary, beseeches him in accents of infinite love to flee from sin and to follow holiness and to abandon the vain hope of uniting disobedience and genuine enjoyment. When he forms his estimate of the world, it is by contemplating the character of him who, for the sake of sinners, became poor, and stooped to be a man of sorrows. In this he sees the light in which God in our nature viewed the glories of the present scene.-At the cross of his Lord the world is stripped of its delusive charms, and there he leaves it of choice. If he think of that misery which awaits the worshippers of present things, he turns to the bitterness of his heart who was the afflicted one, and from it he learns what the curse of the law includes: If he meditate on death, he looks to the death and the resurrection of his Lord; and on his finished work he rests his hope: If he anticipate the judgment, he remembers that he who shall fill the throne is he who made atonement for sin; and from the tribunal of judgment he turns to Calvary. There, though conscious of much guilt and great unworthiness, he confides in Him as his friend, his benefactor, and his brother; and his emotions are at once peaceful, joyful, and solemn. If his mind dwell, as often it must, on the scenes of eternity, he rests on him who is the resurrection and the life,-who liveth for evermore as Priest his throne in the house of God, and over that kingdom which cannot be moved. When in this vale of tears, he anticipates the bliss of heaven, his eye fixes on the glory of his Lord, and he exults in the hope of being at last altogether like him.

a

upon

Time would fail me were I to attempt so show you how every thing in Scripture, and in true religion, connects itself with the Saviour. Let these desultory hints suffice. When the mind of an inquirer is divinely taught to perceive the harmony of Scripture and its re

ference throughout to the character of Christ, he finds that all the parts of revelation open upon his understanding, and are felt in their due influence, in proportion as he becomes increasingly acquainted with the work and excellencies of the Friend of sinners. He is led from conviction to count all things but loss for the knowledge of the glories of his Lord; and he studies to grow in acquaintance with an object, at once so excellent in itself and so interesting to him,

It is however by no means necessary, as I have already hinted, that every thing in Scripture should be considered as directly and immediately referring to him. Far from it. Plain historical narratives ought not to be converted into allegories, in order to introduce him; nor should types be overstrained and forced to speak in a far-fetched or an unnatural way. Much harm has been done by this manner of treating the word of God. The rule is, to keep by the interpretations of the Old Testament which we find in the New, and by the general principles of interpretation which are there established. If we do this, and are guided by the application of those examples and principles by sound judgment, and not by mere fancy,—and if we accompany all our inquiries with fervent and devout prayer to God for the constant guidance of his Holy Spirit, we shall not greatly err.

I have endeavoured throughout, my dear friend, to keep general principles in view. It really is not by mere rules and directions minutely laid down that the Scriptures will be read with profit. General principles admit of many modifications, adapted to the varied and ever-varying circumstances of mankind. The great

thing is to understand the way of a sinner's acceptance with God, and the nature of Christian obedience and enjoyment, as flowing from the knowledge and faith of that simple and yet majestic truth" which saves and

sets the sinner free." We are very apt to think of laboured discussions and complex directions; and so to overlook the important and the encouraging fact, that the sum of all that is necessary to be believed in order to salvation, is often in Scripture expressed in a single short and plain sentence, so that the weakest capacity may understand it. Isa. xxxv. 8.

The way of salvation is beautifully illustrated in our Lord's discourse with Nicodemus, by an allusion to the mode in which the Israelites were cured when bitten by serpents-namely, by looking to the serpent of brass. John iii. 14, 15. We have a simple exhibition of the same Gospel in the words immediately following this allusion. John iii. 16. There is another comprehensive and simple declaration of it in the passage where Paul denominates himself a ringleader among sinners, and exults in the thought that to save even such Christ came into the world. 1 Tim. i. 15. In many other short sentences we have the substance of the Gospel. This great truth has not seldom been understood and believed by very young children; and it has imparted unutterable consolation to many a mind, which, through infirmity and disease, was incapable of dwelling long with steadiness on any subject, far less of following a long train of argument. The substance of it was understood by Timothy while a child; and must have been understood by Samuel, David, Josiah, and other pious children, of whom mention is made in Scripture. 2 Tim. i. 5.; iii. 15. 1 Sam. ii. 26. ; xvi. 7, 12. 2 Chron. xxxiv. 1-3. 1 Kings xiv. 13. ; xviii. 12. Matth. xxi. 16. In fact, the truth must be received in the spirit of a child. If a man will be wise, he must submit to be reckoned a fool by the men of th` world. 1 Cor. iii. 18, 19. It is the glory of the Gospel that it is adapted to man as such, whether barbarous or refined, learned or illiterate. Romans i. 14. If the individual

has previously been ignorant of divine truth, yet when the nature of the Gospel is once perceived, and its power is felt, knowledge will be easily gained; or, if he has had a previous knowledge of the Scriptures, it will soon be applied as it ought. Thus the entrance of the Gospel giveth light to the soul. There is in the Gospel, considered as a whole, that which can occupy the powers of the most exalted angel, and that which, though despised by the wise of this world, can make even a child wise unto salvation.

I remain, &c.

LETTER XVIII.

ON JUSTIFICATION.

Introductory remarks-The nature of Justification-Improper nicely to distinguish between the obedience and the sufferings of Christ-The ground of Justification-The moral meetness of the plan of redemption.

MY DEAR FRIEND,

I AM requested by your correspondent here to write you some general thoughts on the Scripture doctrine of redemption, with a particular view to the subjects of justification, the renovation of the character, and the way in which the Scriptures introduce the divine purposes. With this request I cheerfully comply; and shall endeavour to meet your questions in a plain and simple manner.

The Scriptures unequivocally declare, that all mankind have lost both the favour and the moral image of