shalt live;" but that of the gospel, is "Hear and your soul shall live." The blessings of the gospel, that is to say, are imparted, not on the ground of something done by ourselves; but, on the ground of the work of Christ, of which we know nothing but by testimony; and the benefit of which is obtained in the way of our hearing or believing that testimony. Now, there is a wide difference between a man's doing a thing himself, in order to obtain a particular object, and his believing that every thing sufficient for that purpose has been done by another, and in consequence of this, resting on what has thus been accomplished, as the sole ground of his hope of obtaining the object desired. In the former exercise there is labour, in the latter there is none. The gracious invitation of mercy is, "Whosoever will, let him take of the water of life freely," Rev. xxii. 17. And, what can be more free than a gift thus exhibited? There can be nothing in the least meritorious in receiving such a blessing; but it is a most heinous offence to reject it.

How suited to the case of sinners, is a revelation such as this! They are addressed as loaded with guilt, beset with an accumulation of misery, and justly exposed to the wrath to come: their state is also represented as utterly irremediable by any exertion of their own, to whatever extent it may be carried. But to them, even in this fearful and helpless condition, the exceeding riches of divine grace is revealed, and the righteousness of Christ brought near in the gospel. They are not called to some long and complicated course of exertions, in order

to obtain the benefit of the Saviour's work; but at once to give credit to the testimony of God, declaring that he is well pleased in that work, and to rest their eternity on it, in the confidence of the divine promise, that whosoever thus builds on the foundation which is laid in Zion, shall never be confounded, but shall finally triumph. And to believers in Christ, how soothing and encouraging is it to dwell on the promises of instruction and guidance, when reflecting on their own ignorance and blindness of mind; on the promise of sanctification, when bewailing the evils of their hearts; on the promise of the privileges and blessings of the family and people of God, when feeling their need of a better portion than this world can give; and, on the promise of forgiveness, when conscious of guilt and unworthiness! Truly, the covenant of God is ordered in all things and sure, and embraces our salvation from all that is evil, and our attainment of all the good we can desire.

SECTION III.

OF THE CORRESPONDENCE AND DIFFERENCE BETWEEN THE TWO COVENANTS IN THEIR GENERAL STRUCTURE.

THE Scriptures represent the Mosaic economy as established with the following views: First, to exhibit the will of God as the moral governor of the world, and the curse consequent on every transgression of his law. Secondly, to afford a typical exhibition of

the Gospel, by a system of figures and shadows. Thirdly, to be, in connection with these views, a rule for the guidance of the Israelites, as a people redeemed from bondage and dedicated to God. And finally, in subserviency to all these objects, to be a. political code for the government of Israel, as a people separated from the nations, for the sake of the Messiah and his kingdom.

In the first of these views, the delivery of the law of Moses was the service of death and condemnation, 2 Cor. iii. 7-9; and it is opposed to the promise. Hence the Apostle argues, that, "If they who are of the law be heirs, faith is made void, and the promise made of none effect. Because the law worketh wrath; for where no law is, there is no transgression," Rom. iv. 14, 15. It must, therefore, have been revealed for the purpose of convincing the Israelites of their guilt, and of their need of salvation through the promised seed: and considered in this light, it was subservient to the promise. A similar use is made of the law still; for it is employed to produce a conviction of guilt, and to awaken to a sense of danger.

In the second of these views, or as a typical system, it served to illustrate and confirm the promises of mercy and eternal life, till the Saviour himself should appear, Gal. iii. 18-25. The rites of the law and the promises were inseparably bound together, so that the latter serves as a key to the former. The latter were like finger-posts pointing to the city of refuge. The Jewish covenant was of a figurative nature; the tabernacle and its institutions

were designed as an exemplar and shadow of heavenly things; and the providence of God towards that people, was emblematical of his superintendence of the kingdom of Christ. The law thus served as a tutor, or a schoolmaster, till the great object of faith thus typically exhibited, was actually manifested.

In the third of these views it served as a rule for the guidance of the Israelites, as a people redeemed from the bondage of Egypt, and called into a peculiar relation unto God. It did so particularly when the first view we have given of it was connected with the second, and when both these were connected with the redemption vouchsafed to them by Jehovah, as at once their God and their king. Having delivered them from bondage, and called them to proceed to the promised rest, he gave them his law, that in the way of obedience to it, they might enjoy the blessings of the 'promised inheritance. Hence, he said. to them, "I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage;" and, having thus declared himself their God, he proceeds to enforce on this ground, and on that of the deliverance vouchsafed to them, obedience to his will. Just as when he said to Abraham, "I am the Almighty God;" that is, in the language of the promise, the Almighty God to bless thee, he added, "walk before me, and be thou perfect," Exod. xx. 2; Gen. xvii. 1. This view of the law, as a rule for their guidance, was more clearly exhibited, when it was afterwards delivered to them by Moses, as a typical mediator, Exodus xxxiv. 29.

And as

There is therefore a correspondence between the old and the new covenants, inasmuch as under the former as well as under the latter, the actual enjoyment of the promised blessing is connected with obedience. It is easy to see, then, how the commandments of God are denominated the covenant. They were not, and indeed could not, be the proper matter of the covenant, for this lay in the promises; but they were the laws connected with the covenant. the fulfilment of the promises, so far as the Israelites were concerned, had as its ultimate object, the establishment of the divine dominion over them, as an obedient people; so the people of Christ are delivered by him out of the hands of their enemies, that they may serve him without fear, in holiness and righteousness, all the days of their lives, Luke i. 74, 75.

It has been said, that the covenant established at Sinai was conditional, while the promises of the new covenant are absolute. In regard to the latter, it is true, that Christ having finished the work which was given him to do, the promises as made to him, are now absolute and unconditional. And it is also true, that the promises made to the Church, respecting the coming of Christ, and the accomplishment of his work were absolute, as are all promises of a similar nature; as for instance, those which respect the Church collectively, and which relate to her future increase and extension; for such promises are not directly connected with the character of her present members. It is granted farther, that even the promises which are made to the guilty, on their