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Gospel. But between the Law of Moses and the Gospel there is no essential difference. The LAW given to Moses was full of mercy; but in the law given to Adam in Paradise there was no mercy The LAW to Moses exhibited the Divine Redeemer; but the law to Adam exhibited no Redeemer; it promised no good thing, only on condition of perfect and persevering obedience.

Sacrifices required in the LAW of Moses, pointed directly to Christ. "It made Christ through the me dium of types its object and end." Hence "Christ is the end of the law for righteousness to every one that believeth." The LAW of sacrifice was happily adapted to the fallen condition of man, and directed him to the appointed means of rising from his ruin. The Paradise law, on the contrary, made no provision for the fall. It knew nothing of Christ or redemption through his blood. Neither was there in this law implied any proviso of a sacrifice of atonement." This would be contradictory to THE WHOLE CURRENT_OF DIVINE REVELATION. Had not Adam fallen, a Redeemer would not have been needed. But now without a Redeemer the whole human race must perish forever. Not the law given to Adam in Paradise, but the LAW given to Moses on the mount, exhibits a great and glorious Redeemer. And if we obey him, he will save us with a glorious and everlasting salvation.

The LAW of Moses is the LAW of Christ. It was Christ who came down upon the mount with glory and majesty promulgating an holy LAW. The LAW was given to Moses; and, therefore, it is called the LAW of Moses. "And Moses went up unto God, and the Lord called unto him out of the mountain, saying, Thus shalt thou say unto the house of Jacob, and tell the children of Israel-and Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount. And Mount Sinai was altogether on a smoke, because the Lord descended upon it in fire, and the smoke there

of ascended as the smoke of a furnace, and the whole mount quaked greatly. And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake and the Lord answered him by a voice." This was the voice of the Son of man, the Lord Jesus Christ, who spake as with a human voice. It is said, therefore, that God conversed with Moses face to face. "This is that Moses who said unto the children of Israel, A Prophet shall the Lord your God raise up unto you of your brethren, like unto me: him shall ye hear. This is he that was in the Church in the wilderness, with the Angel who spake to him in the mount Sinai, and with our fathers: who received the lively oracles to give unto us."

This Angel, who spake to Moses in Mount Sinai, (the same as Mount Horcb) was Christ, is evident from the following quotation from the Holy Scriptures. "Now Moses came to the mountain of God, even to Horeb. And the Angel of the Lord appeared unto him in a flame of fire, out of the midst of the bush: and he looked and behold the bush burned with fire, and the bush was not consumed. And Moses said I will now turn aside and see this great sight, why the bush is not burned. And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses! And he said, here am I-Moreover he said, I am the God of thy father, the God of Abraham, and the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God." It is evident that God was present in human form; and this person was Christ. And in this LAW Christ is exhibited and proclaimed, as gracious and merciful; a God ready to pardon.

It was Christ who led the children of Israel through the wilderness and through the sea. This is evidently the sentiment of Saint Paul, from his address to the Corinthians in his first Epistle. "Brethren," says he, "I would not that ye should be ignorant, how that our fathers were under the cloud, and all passed

through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat, and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them, or according to the Greek, that went before them, and that Rock was Christ."

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The object of the prophets, as well as the apostles, was, in all their preaching, to exhibit Jesus Christ as the only Saviour. Hence Philip," the eunuch hav ing read a passage in Isaiah, "opened his mouth, and began at the same Scripture, and preached unto him Jesus." So then, "both" Jews and Gentiles "have access by one Spirit unto the Father-and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief Corner Stone; `in whom all the building fitly framed together groweth unto an holy temple in the Lord."* The mercy seat of Christ is exhibited almost in every page of the vol ume of DIVINE TRUTH. That Isaiah preached Christ is evident from Rom. x, 15 Referring to the prophet, "How beautiful," says Paul, are the feet of them that preach the Gospel of peace, and bring glad tidings of good things! But they have not all obeyed the Gospel: for Esaias saith, Lord. who hath believed our report." And Christ is exhibited not only in Isaiah, but in all the prophets.

2. In order to salvation, nothing more nor less was required in the LAW of Moses, than in the "Gospel of God."

It is granted, that no one can be saved by the LAW while he obeys not the Gospel. And, it is equally impossible that any one should be saved by the Gos pel, while he obeys not the LAW. The LAW condemns those who disobey the Gospel, and the Gospel condemns those who obey not the LAW. They are in perfect harmony. They unite and centre in the same object. What the one requires, that the other.

* Eph. ii, 20.

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requires; and what the one forbids, that the other forbids.*

Let us now compare Law and Gospel, the Old Testament and the New. They both forbid idolatry. "And God spake all these words, saying, I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above or that is in the earth beneath." Many of the children of Israel to whom this law was first given were idolaters. Law and Gospel unite in their condemnation. "Neither be ye idolaters," says Paul to the church at Corinth, "as were some of them; as it is written, The people sat down to eat and to drink, and rose up to play." The apostle also cautions them against keeping company with idolaters. THE TEN COMMANDMENTS contained in the Law of Moses are incorporated into the very system of the Gospel. And a system excluding the ten commandments would be a mere shadow: It could not be called a Gospel system. The word Gospel signifies good news, but what good news would there be in a system which should exclude the ten commandments? The essential thing required of us, both in the LAW and in the Gospel, is the love of God; Hence it is said in the law: "Hear, O Israel; the Lord our God is one Lord: and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. And these words which I command thee this day shall be in thine heart." Christ taught, that, on THE TWO COMMANDMENTS, love to God, and love to man, HUNG ALL THE LAW AND THE PROPHETS. More than this Christ never required of any man. He, who has this qualification, love to God and love to man, never can fall short of inheriting eternal life. It is evident from the writings of the apostle Paul, that, that person is entirely destitute of every grace re

"That temper of heart which harmonizes with the moral law, closes with eyery requisition of the Gospel whenever it is held up to the apprehension of the judgment." SPAULDING,

quired in the Gospel who is destitute of love. "Though I speak," says he "with the tongues of men and of angels, and have not charity," which is love to God, "I am become as sounding brass or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith so that I could remove mountains, and have not charity, I am nothing." "Every one that loveth," says another apostle, "is born of God and knoweth God: for God is love." He therefore, who is destitute of that love required in the law of Moses, is destitute of every Gospel grace.

Would the Gospel be good news if it did not require love to God and man? It would not. The Gospel therefore requires what is required in the two great commandments, on which said Christ, hang all the law and the prophets.


It will no doubt be asked, Does the MORAL LAW, as well as the Gospel, require faith and repentance? According to my understanding it certainly does. will grant that the MORAL LAW requires even sinners to love God and man. But it is impossible for a sinner to love God and yet remain impenitent. If the LAW then requires sinners to love God, it requires them to repent. Love in the heart of a sinner necessarily involves repentance.

Some, I conclude, have been led to think, that, be cause repentance was not required in the law given to Adam in Paradise, that therefore it was not required in the LAW given to Moses on the mount.

The doctrine of the prophets is founded upon the Law of Moses; and in their preaching they are continually calling sinners to repentance. And the preaching of Noah, Moses, David and Samuel, was the preaching of the Gospel of the grace of God.

That the law of Moses required justice, mercy and faith, is evident, because Christ blamed the Pharisees for passing them over in their exposition of the LAW. Besides, the essence of saving faith consists in the love

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