their disposition and make them holy minded in another world. No, for if it could, then that law by which death was inflicted made something perfect, contrary to St Paul, who says "The law made nothing perfect." Then in death it can make no man perfect, but leaves every victim of its wrath a subject of the perfect holy law of God.

My arguments in this chapter are principally founded on the fact, that the extent of crime is measured by the secret evil motive of the heart, by which the sinner is actuated, for God looks not at the outward action, in apportioning correction, but at the sinful mind. This is a sentiment universally acknowledged among the pious of every Christian denomination, and finds unanswerable support in the holy scriptures; therefore is a proper foundation of my arguments on the nature of the law of Moses.

In that law it was not only said "Thou shalt not commit adultery," but also," Thou shalt not kill," and "He who sheddeth man's blood by man shall his blood be shed." Meaning the act of murder and outward punishment for it. But I say unto the reader as Christ said unto the people concerning the inward nature of adultery. He that looketh on a fellow creature with a malicious design, at some future time to way-lay and deprive him of life, hath committed murder on the victim of his spite, already, in his own heart, i. e. in the sight of God's holy inward law.

Now it was not in the nature of that outward law of Moses, to take cognizance of such secret sin, so as to punish the mind with death; and yet "Although hand join in hand, the wicked shall not go unpunished." So that notwithstanding no outward national law can by its visible punishments touch the seat of sin, yet the perfect law of God holds dominion over the secrets of the heart, and the evil intents thereof shall not go unpunished. So that I think we may conclude with great propriety, that the imperfect law of Moses could only reward and punish the effects of secret vice and virtue; but could neither remove nor punish the cause of wick

ed conduct; that demon would still triumph in the secret recesses of the human mind in spite of that weak law, for it made nothing perfect. And this perhaps is one reason why future punishments are not named in the law of Moses, nor even future rewards, although both are prefigured by it. And I must also frankly acknowledge that in the writings of Moses much silence is kept about any such thing as a future state of immortality reserved for man; only what is found in figurative allusions.

But as Life and immortality were reserved to be brought to light through the gospel, even So,

future rewards and chastisements were reserved to be brought to light through a revelation of the true nature of the perfect law of God, written not on tables of stone but engraven on the hearts and consciences of men.

However, the imperfection of the law of Moses will further appear, by supposing a case in which two bloody minded men were united in a secret plan for murdering an innocent person-the time was agreed on between them, when to carry into effect their cruel design: but one of them is taken sick, and dies before the time appointed to commit the murder, but on his death bed still thirstng for blood and slaughter, to the very last moment, secretly exhorts his wicked companion to not fail, and says "After I am dead go and perform what was agreed on between us," and then expires. The survivor commits the act, is detected, found guilty, and by the law of Moses put to death.

Now in a case like this, which of the two is the grea test criminal in the sight of God ? I am persuaded it would be difficult for us to exactly determine, as they appear so much alike in heart, and yet the outward law could touch but one of them, and in this only, to punish the effect of a secret sanguinary plan of two wicked souls. So that we can see no power in that law to prevent him at least who died a natural death from go. ing unpunished for his last wicked advice, for it could not touch the plan of the two wicked associates in sip and iniquity.

But if it should be urged as a plea against what I am writing, that he who died by sickness also received due punishment in receiving death in that way. I would observe that there appears a want of good sense in such a plea. For what are we to think according to that, of him who in striving to save the life of a fellow creature loses his own; it was lawful to save life. We will now suppose a case: A godly pious man finds a house in flames, and learns that an innocent child, the fond prop of parental earthly hopes is in eminent danger without help in an upper loft, and no one able, dare venture to ascend and snatch the hapless victim from the curling flames; duty joined with love to his neighbor, urges this feeling spectator to ascend, thoughtless of his own danger, in the salvation of a fellow creature, he succeeds in gaining the loft, rescues the promising youth, and drops him safely into the exulting arms of his almost breathless parents, but before he has time himself to escape, he is inveloped in the angry flames and consumed. Is this his reward? Could the law of Moses reward such a deed under like circumstances? No, not any more than natural death can be a real punishment for sin.'I here was no time for the good man to enjoy his reward in natural life, and yet verily he shall not lose his reward for his last act of duty. Neither will the wicked avoid just chastisement, according to the very latest design of their wicked hearts; no, natural death cannot ward off the sword of the spirit of justice. It is very evident to me, that no outward calamity or judgment on men in this world, whether considered as providential or as inflicted under the sanction of civil government, can be considered as any thing more, as it relates to sin, in itself considered, than as punishment of the effects of it; or in other words, to be considered as the mere shadow of the vital substance of holy retribution. For as the outward actions of men are the signs of the temperature of their inward mind, even so, outward rewards and punishments are only the visible signs of the retributive display of God's holy power in every heart. For he will most assuredly render to every man, sooner or

later, a just recompense of reward, by which every strong heart shall be broken and every broken heart shall be bound up and efficiently healed.

"For thus saith the Lord, I kill and make alive, I wound and I heal," &c. Where the sword of no outward law can reach, the flaming sword of the spirit is quick and powerful and discerneth the thoughts and intents of the heart. And O wicked man whoever thou art, if the serpent hisses in thy secret bosom, and leads thy mind by temptation into private and mischievous. designs, well mayest thou tremble at the word of God. But if thou shalt turn from thy wickedness unto God, he will have mercy, he will abundantly pardon; but be not deceived in understanding the law of Moses, nor by spurious commentators, whose wisdom is of this world."

CHAPTER 10.

THE NATURE OF THE CEREMONIAL COVE. NANT OF WORKS AS GIVEN TO

THE ISRAELITES.

Gal. 4. 21, 22, 23, 24, 25. "Tell me, ye that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons, the one by a bondmaid, the other by a free woman. But he who was born of the bond woman was born after the flesh but he of the free woman was by promise. Which things are an allegory; for these are the two covenants: the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children."-The ceremonial covenant served under the law of Moses, as did the bond woman under the government of Abraham; hence that covenant was in bondage to the law, together with the children, who partook in those outward services under the law.

Therefore, as the bond woman in the allegory, had no power to disarm Abraham of any part of his government or authority, even so, the covenant of works was not meant to do away any thing in the law, but as a medium through which the people might be led to keep it of course, this figurative bondwoman could not by her services save any of her guilty children, from those punishments so frequently merited by their conduct, and which must be inflicted on the offender, according to the outward law of Moses. In a word, it does not appear that the covenant of works was instituted in order to save its votaries from deserved punishments, but to save the people from deserving those punishments named under the law. And this preservation from moral evil, consisted in keeping the people at work, to prevent their