self in the humbled state of entire oneness with man's apostate race. By thus assuming the human nature, not for himself, but for human beings, he also assumed the human responsibilities. The reparation due to the Most High and Holy in the behalf of his rebellious brethren, for he is not ashamed to call us brethren, he rendered by his obedience unto death. The sinner's guilt was thus expiated by his gracious Mediator, and the perfections and government of God were vindicated even more gloriously, than if divine justice had taken its direct course in the personal punishment of the of fender. God "hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him."*

With an efficacy which to that heart which contemplates it in its just light must prove irresistible, the atonement exhibits God as a Being infinitely holy and righteous, regarding himself as supremely worthy of the entire homage, love, and obedience of all moral existences, whose rectitude is such that he can give no other laws than those which are founded in eternal and immutable right, can administer no other government but that which is conducted on principles of justice and judgment, can hold no communion with rational beings who are unholy, cannot mark sin but to abhor it, and as the Sovereign Ruler, to manifest towards it his abhorrence, cannot pardon it without bearing testimony,

* 2 Cor. v. 21. Heb. vii. 27.

heard with astonishment by heaven, earth, and hell, that it is an endless evil.

And what inducements does the atonement hold out to moral agents to esteem, admire, adore, and obey, the Most High and Holy God, and to persevere in this exalted and exalting course? As the attainment of a supreme regard for holiness and an entire detestation of sin must produce the most pure and enduring happiness, what measure could so directly and so powerfully tend to promote and extend the highest happiness of the created system as the atonement? Which system will tend more efficaciously to check the career of sin, to purify the universe, to stimulate to the noblest efforts in all that is blissful, Godlike; that system which views and treats sin as the greatest evil; an evil not only affecting the well being of the creature, but levelling the foulest reproach at the ever glorious God; in itself hateful, and deserving and demanding the execration of all upright beings in every light in which it can be viewed; or that system which regards it as interfering only with the happiness of those who commit it, and as calling for penalty solely on that ground.

The essential difference between the two systems is that the one exalts the good of creation as the sole, great end of God's moral administration; thus casting the Deity himself wholly into the shade; the other gives to God the first and the last place, and exhibits him as making himself the first and the last end in all his works. This view comprehends all, secures all:

not only the highest happiness of the creation, which is most effectually embraced in that grand end; but what is infinitely above and beyond it, the glory and the self-approbation of the thrice-blessed Jehovah. We cannot but consider the opposite system as contracted, derogatory to a Being of infinite purity, overlooking, nay annihilating, the independent, immutable, and eternal difference between right and wrong; whilst it is the glory of our view, that it upholds the morality of things in its fullest extent; it makes holiness something beyond a mere accident, an empty shadow with a name; something worth desiring and maintaining; that it depicts sin in its genuine character; that it measures the true value of objects by the only infallible standard, the holiness of God; that it treats every being according to its intrinsic value; that it gives honour where honour is due, censure where censure, penalty where penalty. And out of the whole system results the triumphant deliverance of unnumbered immortal beings from everlasting ruin; a glorious vindication of the character and the throne of the Most High, an immoveable foundation in the hearts of all moral intelligences for supremely reverencing and honouring, and worthily serving and obeying God, and the highest amount of well being to those portions of the universe to which the knowledge of man extends.

Humbling-profoundly humbling to the proud heart of man-is the tendency of these principles, we grant; but we are deeply persuaded that they open the only

access to our Father's house on high with all its happy mansions. They bring poverty, but it is to make rich; they wound, but it is to heal; they grieve and sadden the heart, but it is to bind it up with oil, and wine, and balm; they destroy the soul, but it is to save the soul; they annihilate the pride of all flesh, but it is to bring honour, and glory, and immortality.

DISCOURSE V.

THE ENMITY OF THE HUMAN HEART AGAINST THE

CHARACTER AND GOVERNMENT OF GOD.

ROMANS Viii. 7.-" The carnal mind is enmity against God."

In whatever manner this passage may be translated, consistently with a proper regard to the connexion, and the obvious intention of the writer in the words themselves, it clearly refers to all who obey the propensities of their corrupt nature, instead of acting from those spiritual principles, or affections, which are produced in regeneration. The chief design of the apostle, from the beginning of the chapter, is, to illustrate the difference between christians, as renewed and excited to acts of duty by the Holy Spirit, and mankind in their natural state, or anterior to those gracious operations by which the heart is prepared cheerfully to yield itself to the influence of evangelical motives. By the carnal