put in force and proclaimed by him who now speaketh from heaven, there never was any other means appointed, on our part, but faith, and this is the gift of God, “no man can come to me, except my Father that has sent me draw him." And, therefore, in whatever sense it can be held forth as conditional, inasmuch as Christ is preached in the wide world, and the proclamation is gone forth, "He that believeth and is baptized shall be saved, and he that believeth not shall be damned," and "the condemnation of the world" is, that "they love darkness rather than light;" yet the transaction assumes not the nature of a covenant, till by a lively faith we are united unto Christ; then all the promises in him are not "yea and nay," but "yea and amen." "He that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness" and "he is kept by the power of God through faith unto salvation, ready to be revealed in the last day." "Christ, moreover, is the end of the law for righteousness to every one that believeth," so far as the Spirit of Christ moves and operates in the believer, he subdues carnal self, resists temptation, and overcomes the world is influenced by that love which is the fulfilling of the law.

But he is not moved to fulfil this as the terms of a covenant of life, it is “the gift of eternal life," through the righteousness of Christ, begun to be manifested in him, the earnest and first-fruits of that" divine nature" of which, in some sort, he will be shewn to have been made a partaker, when he is

fully "conformed to the image of the only begotten Son," and "perfected with Christ in glory." He is now imputed-estimated in the view of the Fatherto be what Christ is; he will then be made such. An inherent righteousness far above the conditions of a mere creature's obedience, will be then his everlasting endowment. He will "be like minded" with Christ Jesus, and so a meet companion for the Lord of glory, in his "heavenly places."

The believer in Jesus, however, is not now saved by the infusion of inherent righteousness, which is an error that lies at the basis of the Papacy, and of all kindred corruptions of the truth, and of all pretended gospels, which "beginning in the Spirit," would teach us "to be made perfect in the flesh." "To us Christ is the only righteousness, and faith, the only hand that receives him, and puts him on." "Christ is all in all."

Through this Berith or covenant, also, in subserviency to its higher objects, are the restored Israelites with the inhabiters of "the new earth" to be reconciled and brought under the dominion of Christ; and the circumstances of their being "brought" as a nation within the bonds of this new and better covenant, will afford the antitype of that former covenant made with their fathers when they came out of Egypt, which has been annulled, "found fault with," and removed "for the unprofit ableness thereof:" but with this great difference, the victims actually slain to sanction that former covenant, were bulls and goats and the firstlings of the flock; but the blood which sanctions this new

covenant, is that of the Lord himself, "who suffered without their gate;" and who being raised from the dead, and constituted "a priest for ever," has entered with his own blood into the Holiest," and himself been presented in the heavenly tabernacle, as "the mediator of this better covenant."

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This new covenant is also "established upon better promises." He writes not the law, "the words of the covenant," upon tables of stone, as "the letter that killeth," but " upon the fleshy tables of the heart." He promises to the church below, in "the world to come, of which we speak," that "all her children shall be taught of God;" that "he will circumcise their ears and their hearts, to hearken, and to love the Lord their God," removing the "superfluity of naughtiness" which is found in all the children of fallen Adam, so that their "carnal heart is not subject to the law of God, neither indeed can be." Granting them remission of sins, for Christ's sake, "once for all," so that no mention of them is made any more,"—they are no more remembered as in the former covenant. He will "put his Spirit within them for ever," to the effect of inclining their hearts to keep his laws, and to walk in all his ordinances blameless. Satan will be restrained from tempting, "the son of wickedness shall hurt them no more,' "there shall be no more curse," "no more death," "no more sickness or sorrow. So shall they be the happy subjects upon earth of "the Prince of Peace," and "King of Righteousness." "Their land," as we have seen, "shall give her increase, and God, even their own

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God, shall give them his blessing. God shall bless them, and all the ends of the world shall fear him." This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord."

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Such will Jacob be at the head of the nations on the renovated earth. And though they attain not to the dignity of the remnants according to the election of grace," the saints in light," "the children. of the resurrection," who are above them in the glory of the only begotten of the Father, yet their blessedness is great; and through their holy places, as will be seen, "the new Jerusalem, which cometh down from God out of heaven," communicates "with the nations of the redeemed upon earth."

SECTION THE TENTH.

THE FIRST COVENANT FROM SÍNAI, TYPICAL IN ITS ORDINANCES OF THE NEW FROM MOUNT ZION.

Israel was to be "a peculiar treasure," "a kingdom of priests," a holy nation-Such they are one day to become-The mode of the Divine appearing, and the institutions of the theocracy at the first Exodus, typical of the future reign of Christ-To explain the visible appearances of the Deity, we must have recourse to the doctrines of the Trinity and Incarnation-The Godhead as manifested in the Second Person incarnate, Jehovah-The ordaining of his kingdom, as the Christ of God from everlasting-Creation and Providence in subserviency to this-He, the appearing person at the creation to the patriarchs and prophets, and at the top of Sinai.

As the New Covenant, therefore, when it shall be extended to embrace the restored Israel, will be the antitype of that made with their fathers, when they came out of Egypt, only established upon better promises, and resting no longer upon the peccability and weakness of the creature; so will the situation of this chosen people upon the land of promise, as separated from the rest of the nations, answer to many "a figure for the time then present." Especially, I conceive, will the manifestations of the