ceremonial duties, that the Apoftle calls it a yoke, which neither they nor their Fathers were able to bear. The Word of God requires an easier and a cheaper fervice. He demands the observance of all the moral precepts, as strictly as the Law of Moses; or rather he has given them greater weight, inasmuch as he claims obedience to them, not only in the letter, but also in the spirit, not only in the formal homage of the body, but alfo in the vital fervice of the foul. In this refpect indeed he does not come to destroy the Law and the Prophets, that is, to disannul their authority, but to fulfil them. But from the ceremonial Law he has entirely fet us free. He exacts neither painful fervices nor expenfive facrifices. Inftead of a continual round of bodily washings and bleeding victims, he requires no other rites than Baptism, to be once undergone at our admiffion into his kingdom, the feal of that faith and the symbol of that purity, in which we engage ourselves to live; and the Supper of our Lord, to be frequently received as a standing memorial of a Saviour's love, in offering his body to be broken and his blood to be fhed for the remiffion of our fins. To these we must add the observance of the Sabbath. For though more exprefsly en joined under the Law, it has been always understood to retain its obligation over Christians; not so much indeed as a positive institution; for in this respect the Christian Church has departed from the letter of the ancient ordinance, by transferring the obfervance from the Seventh day of the week to the Firft; but as a moral fervice, expedient for our growth in grace and in the knowledge of our Lord Jefus Chrift; inasmuch as the confecrating a certain portion of our time to pious contemplations and divine exercises is the best and moft acceptable offering, which we can render to a pure and holy God. Well therefore might our heavenly Teacher fay," Come unto me, all ye that labour and are heavy laden, and I will give you reft. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find reft unto your fouls. For my yoke is easy, and my burden is light". 4. He is full of grace in the diftribution of his favours. Even under the Law, which dif plays the justice more than the mercy of God, he is frequently reprefented as gracious and indulgent to his people. Yet in general he appears in the character of a Master, impofing a rigid service, and exacting the perform ance of the whole on certain penalties for every tranfgreffion or deviation. Hence the people of Ifrael were faid to be under the fpirit of bondage, and to be compelled to obedience by a fervile fear. Under the Gofpel economy God invariably appears in the milder characters of tendernefs and love. On confideration of a Saviour's merits he is pleased to regard us with the affections of a Father. Through the powerful interceffion of the Son of God, the eldest born in heaven, we have pardon of our past errors upon repentance and faith in him, we have affiftance from above upon our fervent fupplication and our earneft endeavours to do his holy will. Thus we are moved to obedience by a filial love; we are animated in our duty by a fenfe of God's paternal countenance. "For we have not received the fpirit of bondage to fear," as was the cafe under the Law; "but we have received the fpirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our fpirit, that we are the children of God." But the great benefit of this adoption is not merely the favour of God on earth, but • Rom. viii. 15, 16. alfo alfo his inheritance in heaven. For as the Apoftle infers from this relation ; "If children, then heirs; heirs of God, and joint heirs with Chrift." The crown of all the bleffings, which we derive from our gracious Mediator, is the tenure of that full, perfect, and eternal happiness, which he has purchafed and affured for all his faithful followers in the life to come. This ineftimable offer may be regarded as peculiar to the Gofpel. To the Children of Ifrael the Law had conditionally given no greater promise than that of a temporal inheritance in a good and fruitful land: though certainly their Prophets and righteous men entertained more exalted hopes, and were defirous to look into that mystery of future grace, which was partially concealed from view. This glorious and affured hope" is now made manifeft by the appearing of our Saviour Jefus Chrift, who hath abolished death, and brought life and immortality to light through the Gofpel"." Hence the Gospel is called, The grace of God, which bringeth falvation to all men. For the object of his coming into the world (to adopt the words of his declaration to Paul, when he called him in fo miraculous man P 2 Tim. i. 10. ner, ner, to make him a minifter and a witness of his faith) was " to open the eyes of men, and to turn them from darkness to light, and from the power of Satan unto God; that they might receive forgiveness of fins, and inheritance among them which are fanctified, by faith in him 9.” II. I proceed to confider the Second character of this divine Word: He was full of Truth. In this point alfo we may obferve an opposition to the Law of Mofes. Not that we must imagine truth to be here opposed to error. For the Law was from the same source of truth as the Gofpel. But the Revelation of Chrift was a greater truth in oppofition to a lefs. The Law was the fhadow, but the Gofpel was the substance. The Law was the reflected light of the Moon; the Gofpel was the noonday fplendour of the Sun of righteousness. This may be obferved in these several articles; 1, in its Discoveries; 2, in its Precepts; and, 3, in its Motives. 1. The Discoveries of religion relate both to God and Man.-Under both Difpenfations we are taught of God, that he is a Being of • Acts xxvi. 18. infinite |