Now it cannot be denied that the covenant of the New Testament, as we find it in the writings of the Apostles and Evangelists, exactly realizes this description. It was announced at its first commencement as a system from which was to redound glory to God, and peace and goodwill to mankind. Its leading characteristic, (and, when we recollect the cloud of gloom which the timid superstitions of mankind have thrown over this singularly merciful dispensation, the circumstance cannot be too repeatedly noticed,) its leading characteristic is declared to be, that it is not a religion of external ceremonies, but of inward righteousness. Its attention is not directed to a tissue of minute details and intricate forms, but to grand and simple views of the one great process of reconciliation between God and man.

Such are the features of the Gospel dispensation as traced by Scripture, with a clearness and precision which it is impossible to mistake. Nor are the expressions of revelation less explicit, when speaking of the Divine

Author of our faith. The four Gospels, without indulging a profane curiosity, set before us every particular respecting his person and ministry with which it behoves us to be acquainted. His character, office, doctrine and mode of teaching, are graphically and minutely described from his coming into the world as a child, to his departure from it in glory. If language has any meaning, he is distinctly declared to be God, and yet distinct from God the Father; on the other hand, he is as unequivocally declared to have borne for a season all the infirmities of our flesh, sin alone excepted. Again, the personality of the Holy Spirit is distinctly asserted; and yet that Divine Person is as clearly declared to be identified neither with the Father nor the Son. In combination with these explicit statements, the strict unity of the Godhead is also positively asserted. Human reason may be startled at these seemingly contradictory positions, but there they are; Scripture declares them to be true, and we must either reject Scripture as

inspired, or accept them as we find them. And yet, (the moment that we take a practical view of the question,) from these mysterious doctrines flow, in direct and obvious inference, the most lovely and effective moral code which the human heart can conceive, or desire. God reconciled, and man's fallen nature restored. The sinner spared, yet sin denounced and punished. God condescending to man, and man, with awakened spiritual feelings, approximating to God. Humility in a man's estimate of himself; kindness and charity thence resulting towards the whole human race. Faith, which, throwing itself at the Saviour's cross, disclaims all good works of its own: good works on the other hand which pullulate and grow up of themselves in the regenerate heart in consequence of that very disclaimer. Justification, in short, the cause sanctification the result. Such, in a few words, are the leading doctrines of the New Testament. Nor yet has the same revelation been silent as to the means by which those doctrines are, in conformity with the

wants and constitution of human nature, to assume the external form and substance of a visible religion. God is to be worshipped in spirit and in truth; but ordinances in some form or other, in our present state of existence, are necessary for the renovation of our habits of holiness, and to prevent our faith from becoming too thin and impalpable for our practice. Our Saviour has accordingly ordained two solemn institutions; the one that of baptism or of regeneration, by which every person initiated into his covenant enters into that course of spiritual obedience, which, if duly performed, is little less than the adoption of a new and a better nature: the other, the Eucharistic commemoration of his death, by which we are feelingly reminded of the vast price which has been paid for our salvation, our self-humiliation and gratitude are awakened, and we become as it were spiritually identified with him whose typical body and blood we receive under the elements of bread and wine. Again, we are required to be frequent in the assembling of

ourselves together for the purposes of public prayer, and in order that on these occasions every thing may be done in a seemly manner, a graduated scale of ecclesiastical rulers has been established, originally Apostles and Elders, latterly Apostles, Elders, and Deacons, for the instruction and government of the laity in spiritual matters, and for the administration of the ceremonials of divine worship.

Now thus much, I repeat, we find clearly stated and enacted in Scripture. I am not, as I before hinted, going to argue the matter with those persons who, denying the authenticity of this or that part of the commonly supposed canonical writings, or wresting words from their ordinary import, would get rid of important points of doctrine, or deny the Apostolical origin of our Church discipline. I merely say, as I have already said, that the New Testament, if fairly construed according to the obvious meaning of its language, unequivocally lays down all the doctrines which I have above stated. If, however, notwith