is that better way itself. "A better covenant, established upon better promises."

To see this, we have only to consider its promises, as they lie before us in the passage connected with my text. (ver. 10-12.) I may here notice, that the whole context, from verse 8 to 12, is quoted with little variation, from the prophecy of Jeremiah, (xxxi. 31—34,) and relates primarily to the literal Israel, in whom, as a nation, it is to have a grand and ultimate accomplishment.

"FOR THIS IS THE COVENANT THAT I WILL MAKE WITH THE HOUSE OF ISRAEL AFTER THOSE DAYS, SAITH THE LORD; I WILL PUT MY LAWS INTO THEIR MIND, AND WRITE THEM IN THEIR HEARTS: AND I WILL BE TO THEM A GOD, AND THEY SHALL BE TO ME A PEOPLE: AND THEY SHALL NOT TEACH EVERY MAN HIS NEIGHBOUR, AND EVERY MAN HIS BROTHER, SAYING, KNOW THE LORD: FOR ALL SHALL KNOW ME, FROM THE LEAST TO THE GREATEST. FOR I WILL BE MERCIFUL TO THEIR UNRIGHTEOUSNESS, AND THEIR SINS AND THEIR INIQUITIES WILL I REMEMBER NO MORE."

I propose, with the divine blessing, to make each of these promises the subject of separate and particular consideration.

But let us mark, at present, the grand features by which this covenant is distinguished from all other that preceded it, that of Abraham excepted, which was virtually this very covenant in prospect.

The prominent characteristic of this covenant, from which it has its name, is-GRACE-exceeding riches of pardoning mercy, shewn to men as sinners. Thus the Holy Ghost, by the mouth of Zacharias, beautifully describes the gospel as

salvation, BY PARDON, through the tender mercy of our God." (Luke i. 77, 78.) Herein it is in direct opposition to the covenant of works, the rewards of which rest on merit in the creature. "This do, and thou shalt live." But the blessings of this covenant are grounded, purely, on mercy to unrighteousness. I will do thus and thus, saith GOD, FOR, I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more."

Whereas, then, in the old covenant, something is required on the part of man, as a title to its privileges, this contemplates in him nothing but sins and unrighteousness, and lays the basis of all covenant good vouchsafed to him in the sovereign grace of God, a promise as large and unlimited as language can express, of the " free removal of sins, and that for ever. Herein, beloved, is summed up all the grace of the covenant, that it supposes guilt of every kind and de-xan gree, in the objects of it, and meets them with this cheering assurance, I will be merciful to it, I will remember it no more.

But has God, then, deserted his justice, in shew

ing mercy to a sinner, and dishonoured his law, by suffering the violation of it with impunity? God forbid ! The condition of life, under the new covenant, is, precisely, that of the old-perunter the Gospeling But, under the gospel, this obefor has grante fect obedience. dience is rendered for the sinner, by his surety :

and the life which is its due becomes his, not by working, but by believing. Christ has fulfilled the reals with my the law for us. Mercy, therefore, to man is the <ameter just reward of merit in Christ. In him, God can but be a just God, and yet the justifier of the sinner, (apart from all consideration of goodness in him,) simply as believing in Jesus. All this we shall see, more fully, hereafter.

༢

it

But again, compare with this the Jewish covenant. That had indeed provisions of grace; had its prescribed sacrifices, and divers washings; and these conferred a ceremonial freedom from moral guilt and defilement; but they "could not make him that did the service perfect, as pertaining to the conscience." (Heb. ix. 9.) "In those sacrifices there was a remembrance again made of sins, every year. For it was not possible that the blood of bulls and of goats should take away sins." (Heb. x. 3, 4.) Moreover, for many offences (of a presumptuous kind) there was no atonement appointed by the law. But, in this better covenant, there is a cleansing from ALL sin by the

blood of Christ. (1 John i. 7.) "By him all that believe are justified from all things." (Acts xiii. 39.) He is that "Lamb of God which taketh away the sin of the world." (John i. 29.) Contemplate in yourselves all unrighteousness, sins and iniquities whatsoever, "This is my covenant," saith God, "I will be merciful to it, I will remember them no more."

Mark another feature, no less distinguishing the gospel as a "ministration of glory." This is -the exceeding fulness of its promised blessings. πλήρωμα εὐλογίας. (Rom. xv. 29.)

The foundation of them is (as we have seen) mercy, by the will of God, to a poor, vile, perish

ing offender. When such an one lays hold of this * A** covenant, and pleads the grace promised in it as Back

the basis of all God's dealings with men unto sal

vation, then these blessings flow down into his soul. They are in detail as follows:

(1.) Divine renewal ;

(2.) Divine relationship;

(3.) Divine illumination.

(1.) Renewal of the Divine Image.

"I will put

my laws into their mind, and write them in their hearts.'

The effacing of these by the fall destroyed man, and brought all his misery upon him; and it is very encouraging to a guilty sinner to observe

C

make them happy.

that this promise evidently supposes the absence of a principle of holiness in the objects of it, and engages to create it in them anew; it is a promise only suitable to those who are sensible that they are without holiness. God promises to put in them his own perfect law, "holy and just and good," the law of his own nature, and therefore the law of blessedness to every intelligent being. God will make his people holy, because he will Further, the law is not given in this covenant, as at Mount Sinai, on tables of stone, but graven on " fleshy tables of the heart." (2 Cor. iii. 3.) It is the creation of a new divine principle of holiness that is here promised, which shall rule in the soul; enlightening the understanding, and captivating the affections to willing obedience. Hence while the believer is eternally delivered from the law as a covenant, in which respect it "gendereth to bondage," (Gal. iv. 24,) while he receives the life he once sought to merit by it as a "free gift" of God in Christ, he yet delights in this law of God after the inward man :" he walks conformably to it, in love, "being not without law to God, but under the law to Christ." (1 Cor. ix. 21.)

Further, God is himself the immediate Agent in this mighty work. "I will put "-" I will write," and therefore it is done effectually, through the energy of the eternal Spirit.