for the happiness of him whom it 'curses for 'disobedience.' The law in itself says nothing concerning forgiveness: this must come from the mercy of the Lawgiver. "Blessed is he whose transgression is forgiven, whose sin is covered." 1 And " the circumcision of the heart," by which transgressors are brought to repent and turn to God, and to love and serve him, is the work of his special grace, according to the new covenant, by which he "writes the law in our hearts," while our sins and iniquities he remembers no more." 2 We suppose that the ritual law, rightly understood, contained the gospel of mercy and grace, as proposed to Israel; which when Christ came, and after his crucifixion, was virtually abrogated : and plain testimonies, invitations, and promises made known the way of salvation to mankind. As a law of works,' the gospel itself cannot save transgressors, any more than the law of Moses can. "All have sinned, and come short of the "glory of God." Yea, every man has broken his own law; that which he, however erroneously, has proposed to himself as the law of God; and thus he is condemned by his own conscience and heart: and, if our "heart condemn us, God is "greater than our heart and knoweth all things." We do not then say, that God has by Jesus given a new and better law: but that "he is the "Mediator of a better covenant," than that made with Israel by the typical mediation of Moses. It is manifest that God made a covenant with Abraham, of which circumcision was the outward 'Ps. xxxii. 1, 2. VOL. IX. *Jer. xxxi, 31-34. Y seal; but of which the Aaronic priesthood and most of the ceremonies were no part: and surely the apostle's argument is conclusive, "The cove"nant which was confirmed" (that is, with Abraham) " of God in Christ, the law, which " was four hundred and thirty years after, could " not disannul." This covenant, so manifestly distinct from the Sinai covenant, we suppose to have comprised for substance what the prophets, and the writers of the New Testament, speak of, as " a new and everlasting covenant." But as the new covenant, in various circumstances, differed from that made with Abraham; it is generally spoken of, in appropriate language, distinguishing it from the national covenant with Israel. The passage from Jeremiah, which the apostle produces and argues from, in an unanswerable manner, has been considered : 2 and the same prophet proposes the subject in similar language in a subsequent chapter. "I will give them 66 one heart and one way, that they may fear me " for ever, for the good of them, and of their chil"dren after them: I will make an everlasting "covenant with them, that I will not turn away " from them to do them good; but I will put my " fear in their hearts, that they shall not depart "from me." 3 This must certainly be distinct from the Sinai covenant, in which none of these things are engaged for. -Thus Ezekiel also; “I " will remember my covenant with thee, in the "days of thy youth, and I will establish with thee Jer. 31-34. Heb. viii. 8-13. x. 15-18. * Jer. xxxii. 39, 40. - "an everlasting covenant...Then shalt thou re"member thy ways and be ashamed, when thou "shalt receive thy sisters, the elder and the younger," (Samaria and Sodom,) " and I will "give them unto thee, for daughters, but not by "thy covenant." 1 "God will remember his cove"nant with Israel;" " He will establish unto Israel an everlasting covenant:" and he will give the gentiles " to them for daughters, but not by their "covenant."-What does this mean, but that God Will restore Israel, not by the national covenant, but by another distinct covenant, including the gentiles also: For substance, this was the Abrahamic covenant, 2 more explicitly proposed by the Messiah, as "the new covenant in his blood," and of which he is the Surety and Mediator. -Thus again, speaking of the restoration of Israel; "My " servant David shall be their prince for ever; and " I will make a covenant of peace with them; and it " shall be an everlasting covenant with them, &c."3 Is it not evident, that this "covenant of peace," which God will make with Israel, on their restoration, and under which "David shall be their "prince for ever," is entirely distinct from that covenant, which God made with their fathers, at Mount Sinai? In like manner God, by Isaiah, says to the Messiah: "I will give thee for a covenant of the "people, for a light of the gentiles." 4 And again: "I will preserve thee and give thee for a covenant " of the people, to establish the earth, &c." 5 And " again: Incline your ear, and come unto me; hear "and your souls shall live: and I will make an ever"lasting covenant with you, even the sure mercies " of David." 1 Whether we understand this lite * Ez. xvi. 60, 61. * Is. xlii. 6. Ps. cv. 8-10. Ez. xxxvii. 25-27. Is. xlix. 8. See also liv. 10. rally of David, or figuratively of the Messiah, it must denote a covenant distinct from the national covenant of Israel; and one which is made through the Messiah with individuals, who 'obey the 'calling,' and with no others. Again, "And the "Redeemer shall come to Zion; and unto them " that turn from transgression in Jacob, saith the "Lord. As for me, this is my covenant with "them, saith the Lord, &c."-Now, this covenant made with a remnant of penitent Jews, at the coming of the Redeemer, (or at any other time,) could not be the same, with the national covenant made with Israel at Mount Sinai. -In like manner, also Gabriel says to Daniel, concerning the Messiah, " He shall confirm the covenant with many "for one week." 3 Now this covenant which was confirmed " with many," while the rest were given up to desolations, could not be the national covenant of Sinai.-In fact, in the Old Testament, as well as the New, the covenant made with Abraham, Isaac, and Jacob, and not the Sinai covenant, is almost always referred to, whenever the promised mercies of Israel are spoken of. 4 We therefore conclude, that the Messiah is " the "Mediator of a New and a better covenant," than that made with Israel at Mount Sinai, promising far more valuable blessings to those with whom it is made, and securing them in a far more irrevocable and unalterable manner: being for substance the same with the covenant made with Abraham, in behalf of himself and his Seed, even Christ, and confirmed by the oath which was sworn unto him: including also the gentiles, who are "grafted " into the good olive tree" by faith in the Messiah, and so " partake of the root and fatness of "the good olive tree." 1 But as this is proposed in a new and clearer manner, and its extent and blessings, and security, are more explicitly exhibited; it is generally called "the new covenant," as distinguished from the Sinai covenant.-I forbear to quote the New Testament on this subject; except as I introduce it to shew what our views on this subject are, and on what grounds we consider them warranted by clear testimonies from the Old Testament. This part of the subject is wholly overlooked by Mr. C. But this new covenant is a far different thing from a new law. This I suppose St. Paul meant, when he said, "not without law "to God, but under the law to Christ." (ἔννομος. Χρισῷ.) 2 'Is. lv. 3. 22 Sam. xxiii. 5. Ps. lxxxix. 4, 5. Dan. ix. 27. * Deut. iv. 31. viii. 18. 2 Kings xiii. 23. 1 Chron. xvi. 15-18. Neh. ix. 8. Ps. cv. 9, 10. Micah vii. 20. Luke i. 54, 55, 72-75. We indeed read in the New Testament of " ful"filling the law of Christ:" but I apprehend the apostle meant, the new commandment requiring Christians to love one another for his sake, and according to the pattern of his love to them.3 However, the constant reference of the apostles to the moral law of ten commandments, as the rule Rom. xi. 16-24. Heb. vi. 13-18. 21 Cor. ix. 21. |