in the solemn responsibilities and wide influences of legislation, by representative government, is a novelty since those days; the very different state of mankind as to knowledge, for the means of its rapid diffusion, and of the discussion of all its facts and principles, i. e., the consequences of the invention of printing, is another novelty since those days; these are differences which make novelties also in the list of those virtues and vices which powerfully bear upon human happiness or misery. They affect our opinions and our modes of disseminating them, our actions and their consequences. Free inquiry, the great theological virtue of these times, could have little scope, when the divine miracle was seen, and the divine messenger was heard. Patriotism could do little more than sometimes draw the sword for national independence. The duty of reading was a brief duty when the possession of a manuscript was almost that of a little fortune. Man can now do nothing for his fellow-creatures in some cases, where then he might have benefited them; much, in many cases where then he could do but little ; and perhaps, much more in some, where then he could have done nothing at all. Fully to develope this, would be to preach an entire system of moral philosophy, of which, after all, every reflecting individual would perceive some modifications suggested by his own individual circumstances. I have accomplished my purpose, if I have only

stimulated your minds to cultivate the principle of goodness, and study its details, ever keeping in view their object, the production of human happiness. For what is the summary of the whole matter? "The first and great commandment is, 'Thou shalt love the Lord thy God with all thy heart and soul, thy mind and strength.' And the second is like unto it, Thou shalt love thy neighbour as thyself.'. On these two commandments hang all the law and the prophets:" and on these also depend individual salvation and social usefulness. They are the foundation of earth's improvement and heaven's blessedness.

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SERMON IV.

THE LAW OF THE LORD.

PSALM Xix. 7.

The law of the Lord is perfect, converting the soul."

By the law of the Lord,' in the Old Testament, and by similar expressions, as his statutes, precepts, testimonies,' &c., we are usually to understand the institutions of the Mosaic dispensation. These were to the Jews a divine code; complete in its requirements and sanctions; commanding some actions, prohibiting others, and annexing appropriate rewards and penalties. These terms did not designate their Scriptures as a whole; they did not ascribe either inspiration or obligation to any of them; but simply to those legislative enactments of which a certain portion of their Scriptures constituted the authentic record. The rest was history, exhortation, poetry, or prophecy; but this was the law, the will of God, the law of the Lord. It is

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this which David compares with the laws of God in nature; the principles according to which the sun shines by day, the moon rules by night, and the stars revolve in their courses. He finds in it similar marks of wisdom, power, and benevolence. He traces them to the same divine Author. beholds them all illustrating, he hears them all proclaiming, the glory of God; and looking yet further, he marks their tendency to the same end, their exertion of a like exalting influence upon the mind and heart of man. In the spirit of that clear philosophy, which is the offspring of a pure theology, he saw that the material universe, in all its beauty and glory, only exists for the sake of its effect upon intelligent beings. Matter in all its forms of beauty and of brightness, and motion in all its harmonies, exist for the sake of mind; to that they "utter speech,' for that they show forth knowledge.' And so he perceived that the laws given by Moses had an ulterior object far higher than that of merely enforcing certain ceremonies, and preventing others from being performed: he saw that they had a tendency to affect human character, that they converted the soul,' i. e., changed, transformed, and thereby elevated the life of man. And in this, which many Jews of a long subsequent age, and full of fiery zeal for their ritual, did not perceive, he contemplated the source of the worth and perfection of that code. He thus entered into the spirit of the divine plan;

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he had an insight into the scheme of Providence and revelation, which those who only looked to the law as law, with no consideration of any thing but the precept and the penalty, could never attain. He gloried in its tendency to create character-in its influence on the mind-in its converting the soul.

This expression, then, belonged properly to the Jewish peculiarity. They had, what it properly designates, a code of specific directions for conduct. As used by the Psalmist, we need have no difficulty in knowing at once and distinctly what it means. Modern Christians not only extend its meaning, but employ it very confusedly. I do not object to its meaning being extended, but to its being extended without propriety of application, or distinctness of reference. Let it be used in another meaning; but let it be understood in what meaning it is used. Some talk of a law which Christ lived and died to satisfy; which requires perfect righteousness of imperfect man, under the penalty of infinite torment for that which he cannot avoid. I know of no such law. Who can tell when or where it was promulgated? Some call the ten commandments God's law. They are the summary, the essence of the national law of the Jews. He who obeys one of them is promised long life in Canaan. That is enough to show the time and space within which they were God's law. Others apply the phrase to the precepts of the New Testament. But But many of