nature.

to destroy, but to fulfil the law, and the prophets, who were sent to call back the revolted people to the law, and to predict the glories of the gospel dispensation; yet, under the gospel dispensation, men are not required to practise any part of the law, except what is of a moral In what manner our Saviour fulfilled (or completed) the moral part of the law, we learn, in some measure, from his sermon on the mountain. And those parts of the law, which · were a shadow of good things to come, and served to separate the Israelites from other nations, were fulfilled, when those good things came through Jesus Christ, and the middle wall of partition between Jews and Gentiles was broken down. Jesus, the Lamb of God, was the antitype of all the Levitical sacrifices, and, by his death, took away "the sin of the world."

Jesus has made in himself of two "one new man," "making peace;" and reconciled Jews and Gentiles" unto God, in one body, by the

cross."*

The Levitical priesthood, (compare Num. xxv. 13. and Heb. vii. 12.) and all the ceremonies of the law, were "everlasting" in this sense, that they continued from generation to generation, till they had answered their full in*Ephe. ii. 14-16.

tent, and were superseded by those better things, which they typified. The spiritual worship of the gospel dispensation, or of the kingdom (or reign) of heaven, is often, both in the Scriptures of the Old Testament, and in those of the New, represented in a way of allusion to the Levitical service. See, particularly, Is. lxvi. 21. Zech. xiv. 16, 20, 21, and Rev. viii. 3.

With respect to each other, the Sinai cove nant is called the first, and the new covenant the second. The new covenant is called a better covenant, established upon better promises. Jesus, the mediator of the new testament,

or

covenant, whose blood is called the blood of the everlasting covenant, is the surety of a better testament, and the mediator of a better covenant, than that, of which, in a certain sense, Moses was mediator, and which was "dedicated" not without blood. "For this cause" Jesus "is the mediator of the new testament, that by means of death, for the redemption of the transgressors that were under the first testament, they" who " are called, might receive the promise of eternal inheritance."* The new testament has better sacrifices, than the Sinai covenant, and brings in a better hope.

*Heb. ix. 15.

In the Sinai covenant, God promised blessings to the obedient; but in the new covenant, he promises the Holy Spirit, to sanctify the heart. The Israelites kept not the Sinai covenant; and God regarded them not. They promised obedience; but many of their hearts were impenitent. They remembered, that God was their rock, and the high God their Redeemer. Nevertheless they did flatter him with their mouths, and they lied unto him with their tongues."* But the promises of the new covenant secure to those, by whom they are realized, a new heart and a new spirit. God says, "I will give them an heart to know me, that I am the LORD, and they shall be my people, and I will be their God: for they shall return unto me with their whole heart."+ The Sinai covenant required holiness, and promised the favour of God to the obedient. It was, therefore, a good covenant, established upon good promises. But the new covenant secures to all, in whom it takes effect, holy obedience, and eternal life. It is, therefore, a better covenant, established upon better promises. have the laws of God written in the heart" with the Spirit of the living God," is a greater favour, than to have his laws graven by him on *Ps. Ixxviii. 35, 36.. +Jere. xxiv. 7.

To

As this

tables of stone. In the Sinai covenant, God said, "Behold, I set before you this day a blessing and a curse: a blessing, if ye will obey the commandments of the LORD your God, which I command you this day; and a curse, if ye will not obey the commandments of the LORD your God."* covenant cursed the disobedient, and contained no promise of the Holy Spirit to renew the heart, it was, to the rebellious Israelites, the ministration of death and condemnation. As the new covenant secures to those, with whom it is made, spiritual life, and the righteousness of faith, it is the ministration of the Spirit and of righteousness. "If the ministration of condemnation" was glorious," much more doth the ministration of righteousness exceed in glory." Says Paul to the Galatians, "Christ hath redeemed us from the curse of the law, being made a curse for us:"—that the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith."‡

The Sinai covenant answered the end, for which it was given; but, as to grace and efficacy, it was not sufficient for salvation. See Rom. viii. 3, 4. Israel could not attain to a * Deut. xi. 26-28. † II. Cor. iii. 7—9. ‡ Gal. iii. 13, 14.

justifying righteousness, while they sought it not by faith, but as it were by the works of the law."* In this sense, the Sinai covenant was not faultless. In respect to efficacy for the salvation of those, who were under it, it was not without defect; it could not take away the depravity of their hearts, nor remove their guilt. They were in fault. "For, finding fault with them, he saith, Behold, the days come, saith the LORD, when I will make a new covenant with the house of Israel, and with the house of Judah."+

It appears, then, that the everlasting covenant, established with Abraham, is distinct from the Sinai covenant. Blending these two covenants has been the occasion of much misconception concerning the duty and privileges of the Christian church. Hence has arisen the notion, that the Abrahamic covenant was abolished, at the same time with the Jewish ritual; and that the end of the Levitical institutions was the end of the ancient church.

The Sinai covenant was given, not to disannul the Abrahamic, but to prepare the way for the complete accomplishment of the promises of the Abrahamic, in the bestowment of the blessings of the new covenant. The new