rary covenant, and not a mere dispensation of the covenant of grace."-See Owen on Hebrews viii. 6. sect. xi. 5, 6.

There are two questions proposed by the apostle, (Gal, iii. 19, 21,) relative to the moral law, as forming part of the Sinai covenant, which have been partly answered in what has preceded; but we may give them a more distinct consideration.

1. If the covenant of grace, which virtually existed prior to the law, in the promise to Abraham, was not superseded by the law, but continued to be the only way in which any were saved, then what end was answered by making the law a part of the national covenant, at all?

2. If the law, so far from superseding the covenant of grace, was itself superseded by it, on its full establishment by Christ, then, is it to be considered, that the law is opposed to the gospel? "Is the law against the promises of God?"

Both these questions are directly propounded, and answered in the Scripture, (Gal. iii. 19, 21.)

To the first, "Wherefore then serveth the law ?" the apostle replies, "It was added, because of transgressions, till the seed should come to whom the promise was made." The law answered, and still answers, many important ends, in reference to sin.

(1.) It serves as a mirror to show man the odiousness of his character; his total loss of the image of God. (Rom. iii. 20.) Also to discover, more fully, sin's power and malignity: the effect of the law, on the carnal heart, being to irritate its depravity, and exasperate it, by

its holy restraints. (Rom. vii. 7, 18, and viii. 7.) See page 118 of this volume.

(2.) To condemn sin by its curse. (Rom. iii. 19.)

(3.) To be a curb on men to those raging lusts of the flesh and spirit, which would, otherwise, as in the case of the heathen, exceed all bounds. (1 Tim. i. 9.)

(4.) To bring sinners to Christ, by stripping them of all confidence in their own goodness and righteousness, when they compare it with the perfect and spiritual requirements of the holy law. (Gal. iii. 24.) See

Witsius, book 4. chap. 4. sect. xli.

The

Hence we answer readily the second inquiry, 2. "Is the law against the promises of God?" "God forbid!" is the answer of the apostle. methods of obtaining life, by the law, and by the gospel, are, indeed, essentially opposed, the one to the other. But the law, as given at Sinai, and embodied in the national covenant of Israel, was never proposed as a means of life and salvation, but as subservient to the gospel. “We were kept under the law, ὑπὸ νόμον é'épovρovμeða, (kept in custody, as by a severe guardian, but for a gracious end,) "shut up" (by its convincing and condemning power)" to the faith which should "to afterward be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But, after that faith is come, we are no longer under a schoolmaster." (Gal. iii. 23-25.)

The law, as answering this temporary purpose, in the Sinai covenant, is said by St. Paul to have entered incidentally, IАPeter. (Rom. v. 20.) The force of the preposition is altogether lost in our English version. I am indebted for this remark to Professor Scholefield's

valuable "Hints for an improved translation of the New Testament," p. 41. "I consider the sense of it to be," he observes, "that when sin had entered, the direct and obvious method would have been to introduce the gospel, as its great counteraction and remedy; instead of which the law came first, to answer a collateral end, viz. to aggravate the evil, and make it more manifest and desperate, that men might be most effectually prepared to welcome the blessing. Thus it was an indirect step towards the accomplishment of God's ultimate purpose."

I cannot refrain from one remark of a practical nature, arising out of the whole subject. Herein, especially, is that brightness of glory of the better covenant, whereby it excels the old :-A FULFILLED LAW. Unspeakably terrific as its thunders still are, if I be out of Christ, as a believer in Jesus, they are to me harmless: I may smile, with holy confidence and triumph, amidst them all. Does it demand of me immaculate obedience to its most reasonable and blessed precept? I point to Jesus, and have it all, yea, more than all, a divine obedience to it, in him. Does it direct against me its dreadful curse? I acknowledge its desert, but I look to Calvary; and there I behold Jesus bearing it for me. The storm burst, and spent itself, on the head of him who "loved me, and washed me from my sins in his own blood;" and there is, now, nothing for me, (as believing this, on God's testimony, that it was for "whosoever will,") but eternal sunshine and peace. "There is no condemnation to them that are in Christ Jesus." Now, I can love the law, because I am delivered from its terrors. I have the life I lost under it

by free gift, and only learn, by its precept, how to show forth, by a holy conversation, my gratitude to the great hot Deliverer. Blessed be our God for such hopes as these! put May they only be the refreshment of a dying hour, and even death itself can have no sting. "The sting of death is sin, and the strength of sin is the law; but thanks be to God, which giveth us the victory, through our Lord Jesus Christ!"

NOTE 5.--p. 28.

The distinct characters of the covenant of works, and the covenant of grace, are clearly exhibited by Witsius, book 1. chap. 1. sect. xv.

"In Scripture, we find two covenants of God with man: the covenant of works, otherwise called the covenant of nature, or the legal; and the covenant of grace. The apostle teacheth us this distinction, (Rom. iii. 27,) where he mentions the law of works,-understanding that doctrine which points out the way in which, by means of works, salvation is obtained; and by the law of faith, that doctrine which directs, by faith, to obtain salvation. The form of the covenant of works is, "The man, which doth those things, shall live by them." (Rom. x. 5.) That of the covenant of grace is, “Whosoever believeth in him shall not be ashamed." (ver. 11.) The covenants agree, 1st. That, in both, the contracting parties are the same, God and man. 2ndly. In both,

the same promise of eternal life, consisting in the imme

end, the glory of the

But, in these followThe character or re

diate fruition of God. 3rdly. The condition of both is held the same, viz. perfect obedience to the law. Nor would it have been worthy of God to admit man to a blessed communion with him, but in the way of unspotted holiness. 4thly. In both, the same most unspotted goodness of God. ing particulars, they differ. 1st. lation of God and man, in the covenant of works, is different from what it is in the covenant of grace. In the former God treats as the supreme Law-giver, and the chief good, rejoicing to make his innocent creature a partaker of his happiness. In the latter, as infinitely merciful, adjudging life to the elect sinner, consistent with his wisdom and justice. 2ndly. In the covenant of works there was no Mediator: in that of grace, there is the Mediator, Christ Jesus. 3rdly. In the covenant of works, the condition of perfect obedience was required to be performed by man himself, who had consented to it. In that of grace, the same condition is proposed, as to be (or as already) performed by a Mediator. And IN THIS SUBSTITUTION THE PERSON, consists the principal and ESSENTIAL DIFFERENCE of the covenants. 4thly. In the covenant of works, man is considered as working, and the reward to be given as of debt; and therefore man's glorying is not excluded; but he may glory, as a faithful servant may do, upon the right discharge of his duty, and may claim the reward promised to his working. In the covenant of grace, man, in himself ungodly, is considered, in the covenant, as believing; and eternal life is considered as the merit of the Mediator, and as

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