fied in his sight. And this he confirms from the consideration that, by the law itself, we have a clear discovery of the very nature of sin, which is the transgression of the law, and, therefore, the sinner can never be justified by it. But now, said he, the righteousness of God without the law is manifested, being witnessed by the law and the prophets. The righteousness of God without the law! i. e. a sinner justified without his obedience! Astonishing thought! Glorious Gospel! Nay, every act of the creature totally precluded from forming any part of his justification; and yet the law is not dishonoured. It is completely satisfied by the obedience and atonement of Christ, which are substituted for the justification of all who believe in him. This is a new and a glorious way of becoming righteous in the sight of God; and by which his law suffers nothing in the complete justification of the most miserable sinner on earth, who flys to Christ for refuge. Yea, the law is even magnified; gloriously illustrated and made honourable by this way of life and salvation. In this way also practical righteousness is promoted in the world. On this very subject the Apostle asks, Do we then make void the law through faith? God forbid: Yea, we establish the law. The law and the Gospel harmonize in their design and end. The object of both is to promote supreme love to God, and universal holiness in every part of his vast dominions. The Gospel therefore confirms and establishes the great end, and accomplishes the design of the law, in the promotion of holiness among mankind. A question naturally arises here, what was the condition of man previously to his justification by the righteousness of Christ? He was in a state of transgression, and consequently depravity. In what does this depravity consist? In the alienation of the heart or disposition of the mind from God. It is an aversion from holiness. Hence the expression of the Apostle, Blindness of their heart. Man is naturally ignorant of those things, which even the light of nature teacheth. This is the effect of the hardness of the heart, being past feeling wholly insensible to sin or holiness. But some will say, is this depravity total? It certainly is: Because it does not consist in the state of the understanding, which admits of different degrees of knowledge; but in the alienation of the heart from God. The heart or disposition of the mind is wholly inclined to an object or averse from it, considered in itself, though the feelings of a person may vary, according to his knowledge of that object, and his views of its intrinsic value. If man therefore is depraved at all, (as unquestionably he is,) he must necessarily be totally depraved. Depravity is either total or not at all. Hence in relation to this subject the expressive similitude, death. A man is

either dead or alive.

The pardon of sin. When the Gospel or new covenant is viewed in relation to the death of Christ, it assumes the form and character of a will or testament. Jeremiah and Paul treat this part of our subject in a very lucid and interesting manner. The for

mer says, this shall be my covenant, saith Jehovah, I will put my law in their inward parts and write it in their hearts, and will be their God, and they shall be my people. Put my law in their inward parts; give them such a disposition as shall incline them at all times to comply with its requisitions, and write it in their hearts. The prophet is certainly speaking here of the work of the Spirit of God in regeneration for the Apostle says, Ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God: Not in tables of stone, but in the fleshly tables of the heart. On the subject of regeneration, I remark, that it consists in a change of the temper or disposition of the heart from sin to holiness; by which work is implanted in a heart of enmity to God and his law, a principle of supreme love to God, and an ardent desire to be conformed to his law. This is the work of the Spirit of God. And this writing of the law upon the heart, by the Spirit of the living God, is essential to our admittance into heaven; and this work is manifest to the world.

The subject of this new creation has all the features of a man in Christ Jesus. In him we see sorrow for sin, the consolations of Divine love, and the fruits of holiness. Should any hesitate as to the facts of this representation of the work of the Holy Spirit, I refer them to the declaration of the Apostle in the context: Ye are manifestly declared to be the epistle of Christ, known and read of all men. All men may plainly discern the work of the Holy Spirit in believers, at the present day, as well as in primitive times.

But the Apostle, in his epistle to the Hebrews, illustrates this view of the new covenant under the form and character of a will or testament, chiefly in relation to the death of Christ the Testator. It is his blood alone that gives it efficacy. A will has no force in law, so long as the testator lives.

us.

The sum of his argument is this; Jesus Christ is a minister of the sanctuary, and of the true tabernacle, which the Lord pitched and not man. A minister of the true tabernacle. Christ ministers or carries on his work in heaven. Of the true tabernale.— His human nature for the word was made flesh, and dwelt among All the fulness of the Godhead bodily dwelt in him. This tabernacle the Lord pitched, and not man. The human nature of Jesus Christ was formed immediately and miraculously by the Holy Ghost. And as every High Priest was ordained to offer gifts and sacrifices, it is of necessity that this man hath somewhat also to offer. And what did he offer? Himself. His whole buman nature soul and body. And because he offered sacrifices, it is clear he must be a Priest or Minister; for none but the Priests offered sacrifices. And as he did not offer sacrifices in the tabernacle made with hands, for he sprang from another tribe, the tribe of Judah, concerning which there is nothing said upon the subject of the Priesthood; he must therefore be a Priest or Minister of the

true tabernacle, made without hands. He is the minister, i. e. he is carrying on, by his Spirit, the worship of the true tabernacle, by accomplishing the great purposes of his incarnation and sacrifice in every part of his church.

From the view which the Apostle here takes of the Gospel or New Testament, two things of vital importance to the work of redemption, clearly appear. 1. The true and proper Deity of Jesus Christ; for all the fulness of the Godhead bodily dwelt in the true tabernacle. 2. The offering, which the minister of this tabernacle presented, as an atonement for sin, is his own precious blood. These two principles, I assert, are of vital importance to the new covenant; and the rejection of them is the annihilation of the efficacy and hopes of the Gospel.

My brethren, if there be two subjects in the Bible which demand our reception, they are the sentiments now under consideration. And if there ever was a time when any subject in divinity challenged a perspicuous illustration, and decisive treatment, it is the present day. For an awful delusion has gone abroad into the world, that it is of little consequence what our religious principles are, provided we are tolerably correct in our habits, and decently respectable in our morals. This spirit of indifferency to subjects, of everlasting importance argues either an incapacity duly to appreciate the different branches of the Gospel, or a subtle determination for sinister purposes, to deceive mankind respecting that eternal state, into which we are all rapidly entering,

It will not be expected, that I should, in this place, enter into a train of argument in support of the doctrine here advanced, though the sentiments are capable of being sustained upon the most solid ground by reason, revelation and christian experience. I suggest one idea relative to each of the principles under consideration, with a view to suppress that kind of indifferency, which is so prevalent respecting them, and in the hope of exciting an interest in their infinite importance.

The true and proper Deity of Jesus Christ. I ask in relation to this subject, is it of no consequence whether I consider an individual of the human race entitled to my respect and worship, as a man, or to my homage as Jehovah? The appositeness of the question cannot be resisted. The subject therefore is as important, as are the principles of justice and righteousness in regard to character; and in its consequences, as solemn as eternity: for the homage of our hearts, and the influence of our lives, will forever be regulated toward the son of God, according to our views of his person and character.

The atonement of his precious blood. Without the shedding of blood, there is no remission of sin. If the pardon of sin, therefore, be of any importance, the atonement of Christ is important; for no blood but his cleanses from all sin. Unto him that hath loved us, and washed us from our sins in his own blood. And for this reason, the Gospel is called the New Testament in the context:

because it becomes efficient in law by the death of Christ, and it is only for the sake of his blood, that sin is pardoned.

Seeing then, that we have such hope, such a Gospel, we use great plainness of speech.

Our sufficiency. This hope implies, that we are not sufficient of ourselves even to think a good thought. And that notwithstanding the law has been fulfilled, and the atonement made by Christ, some further provision is necessary in order to carry into effect that kind of service, that spiritual worship, which belongs to the heavenly sanctuary, and is accomplished by the minister of the tabernacle made without hands. In view of this part of the subject, the Apostle says, Our sufficiency is of God. There is provision made in this new covenant for the success of the Gospel.

Behold the days come saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah : not according to the covenant that I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt, which my covenant they broke, although I was an husband unto them saith the Lord. But this shall be the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people. In this passage, the Prophet contrasts the covenants made with Israel, and with the church under the present dispensation. The former was not, properly speaking, the covenant of works: but was the same in its nature as the new covenant. The covenant made with Adam in innocency, was the covenant of works. Do this and live. By faith, Abel offered a more excellent sacrifice than Cain, and was saved by the same covenant as was the Apostle Paul. But the past covenant does not accord with the present in the clearness of its manifestations, and in the abundance of the grace bestowed upon the world since the coming of Christ.

The day Jehovah took Israel by the hand and led them out of Egypt, was a day of grace to them; and his tenderness and kindness to them, in the wilderness, were evident displays of his covenant love towards them: but this covenant was done away, i. e. the blessings of it were lost or swallowed up, in the manifestations of favour and love in the gift of his dear Son. Even that, which was made glorious, had no glory in this respect by reason of the glory that excelleth. The law which was glorious, in this sense, was done away. The Gospel is much more glorious, and remaineth, because there never can be a brighter manifestation of the Divine favour, than God has made in the gift of his dear Son.

The Gospel shines in all the splendour of heaven. Its glory can never be eclipsed. And this is the reason why it is the last and permanent dispensation of the mercy of God to sinners. The glory of the moon and stars is absorbed in the rays of the sun of righteousness. In this view of the Gospel, the Apostle asserts our sufficiency is in God. It is the exhibition of the love of God in the

tross of his son that makes the Gospel more effectual to salvation; than the same Gospel exhibited in types and shadows. Hence the few conversions in the early ages of the world; and hence the clouds of converts which will fly in the latter day glory to Christ, the Gospel refuge. It is this,that, in unison with the purposes and promises of God, and the special influences of the Holy Spirit, secures the success of the Gospel. I will put my law in their inward parts, and write it in their hearts. And I, says the Saviour, if I be lift up, will draw all men unto me. Our sufficiency

is of God, as to the success of the Gospel in the conversion of men. And having, therefore, such hope, we use great plainness of speech. The Apostle connects another important idea with the sufficiency of which we speak, viz: The call of the ministers of this hope to their sacred work. Who, also, hath made us able ministers of the New Testament, not of the letter, but of the spirit; for the letter killeth, but the spirit giveth life.

Much is said at the present day on the subject of making ministers. Some consider the extensiveness of the Geography of our country; and the greatness of our population, as the fundamental principles of their calculations about this work; and call upon the church to make requisitions for hundreds or thous ands of ministers. Others, we have reason to fear, engage in the work of the ministry from motives of conveniency, ease or worldly respectability.

But all these motives and calculations are totally wrong. Let us point the church, my brethren, not to the extent or populousness of this, or any other country, but to the regions of the shadow of death, with which we are in every direction surrounded, and look to the sufficiency of our covenant God to make able ministers of the New Testament. And we want as many thousands and millions as he makes in this way; and we want not another. Wealth, talents, literature, eloquence are prized by the church as honourable handmaids to the Gospel. But could she command the resources of the Indies, the wisdom of Solon, the fascination of Cicero, and the lightning and thunder of Demosthenes, she could never make an able minister of the New Testament; a good minister of Jesus Christ. Having, therefore; such hope, founded in the sufficiency of God to make ministers, we use great plainness of speech. A question of great importance to the church naturally arises here. What are the evidences of a minister's call to the sacred work of publishing salvation to the dying sons of men?

In answer to this interesting question, I would observe; 1st. Every person called to engage in the ministry has a deep concern about the work. He cannot feel towards such an undertaking, as persons do in the choice of a trade or a professional occupation. He feels the worth of immortal souls. He longs for their happiness. He mourns because men transgress the law of God. He longs to warn them, and intreat them to break off their sins by righteousness, and turn unto God. The work of Christ, his suf