mise was given to Abraham, and that the law, which was four hundred years afterward, could not disannul and make void the promise. So that the veil is entirely removed, every thing is plain and perspicuous; we no longer view things under types and shadows, but the great substantial realities are set before us in the Gospel. Well, then, may the apostle say, that "the veil is done away in Christ." All that Moses taught is no longer veiled and shrouded in obscurity. Blessed be God, nothing is now concealed from us; nor need we to fear the full light of the truth, or require that any of Christ's ministers should conceal any thing from the people, like as Moses did. Nor should we fear, as the Israelites were terrified at beholding the splendor of the face of Moses, to behold the glory either of the law or the Gospel.

Again, the veil in every sense is done away in Christ. And thus, inasmuch as the Gospel is the ministration of the Spirit, it not only draws aside the veil that is upon every thing which Moses taught, but likewise removes the veil that is upon our hearts. It administers the Spirit to us, and therefore it is called the ministration of the Spirit. It takes away that veil, (as I before mentioned,) which is spread, not only on the Jewish, but also on the Gentile world. The Gospel not only unfolds the mysteries of the law, but also (what is equally essential,) it imparts light to the understanding, to

comprehend them, and life to the soul to take delight in those things, when comprehended. So that by the Gospel the veil is entirely removed, in a twofold sense: First, by revealing things to us; and, Secondly, enabling us to comprehend the things revealed. How infinitely more glorious, then, is the Gospel than the law!

I will now, by way of conclusion, point out the duty of ministers, and the duty of our hearers. First, then, the duty of ministers.

The duty of ministers is explained by St. Paul, in his comment on my text, that they should be "able ministers of the New Testament, not of the letter, but of the Spirit; for the letter killeth, but the Spirit giveth life." Again, he adds, "Seeing, then, we have such hope, we use great plainness of speech, and NOT AS MOSES, which put a veil over his face, that the children of Israel could not stedfastly look to the end of that which is abolished." However we ought to imitate Moses in other respects, yet we must not in veiling and concealing any thing from you. We must discover and lay before you that which Moses concealed; we must exhibit the glorious nature of the law, and its use, and shew that it can never justify us; but that it is "our Schoolmaster, to bring us to Christ." So that you may now stedfastly "look to the end of that which is abolished," and know that "Christ is the end of the law, for righteousness." We must

set before you, with all plainness and fidelity, heedless alike of your approbation and disapprobation, the curses of the law, and the promises of the Gospel; life and death,--heaven and hell. We must withhold nothing that is profitable for you; we must rouse and alarm the guilty, the worldlyminded, and the covetous. We must exhort with all long-suffering and diligence, both in season, and out of season. We must comfort the feeble-minded, and support the weak; reclaim the backslider, and preach peace to the guilty conscience. In short, as the apostle says, we must be able ministers of the Spirit. "Who is sufficient for these things? We, indeed, are not sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God."

We will now consider the duty of our hearers.

The apostle says, that "You should be 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 fleshly tables of the heart." Moses received the law from God, written on tables of stone; but you should receive the same written on the fleshly tables of your heart. You ought to be manifestly declared to be the epistle of Christ ministered by us, not written with ink, but with the Spirit of the living God. You should be living epistles of Christ; the Word of God should be engraven on your

hearts; ye should be our epistle, known and read of all men. Again, you should pray that the veil which is upon your hearts and understanding, and conceals the glory of the law and Gospel, should be removed and taken away, like a veil from off a mirror; that you "all, with open face, beholding as in a glass the glory of the Lord, should be changed into the same image from glory to glory, even as by the Spirit of the Lord." Again, you remember I brought forward the fact of Moses' face shining as a proof of his having received the law from God, that he had real intercourse with the Almighty, and that he was no impostor. May the light of each of you in like manner so shine before men, that it may be good and substantial evidence of your having the law of God written not on tables of stone, but on the fleshly tables of your hearts; and that you have had real communion with God in secret; that you are no impostors, no hypocrites. "And such trust have we through Christ to Godward." Amen.

Y

SERMON XIII.

ROMANS VIII. 5.

They that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.

As the Gospel of Christ reveals the most momentous truths that ever agitated the human breast, and eclipses the profoundest discoveries of science, we might naturally suppose that every thing connected with our salvation would be revealed with a precision and plainness commensurate with its importance. Revelation places man in the most interesting and important position we can possibly conceive. We can only regard this world as the womb of his being, this life but the cradle of his existence, and that he himself is still in his infancy.

Can we conceive a more important subject of reflection, and a more interesting region for the flight of our imagination, than the future life of a little infant, who will shortly enter into manhood, that eventful period of his existence, the crisis, which determines his lot; the tide, which, if taken at the full, raises him to happiness, but if