establishment of Italian and Grecian freedom-and a degree of political liberty for Germany that she has not yet enjoyed.

If Spain shall be crushed beneath the force by which she is threatened-an event which many fear and some anticipate-we shall certainly consider the political state of the world as wearing an aspect of gloom, quite as appalling as any we have witnessed in the portentous times in which it has been our lot to live.

With all the European continent in subjection to the allied powers, it can scarcely be supposed that the free press of England would be tolerated. But Englishmen will never endure its restriction; and then again Britain must single-handed contend with Europe in arms-unless, indeed, our own country, anticipating its destiny if Britain were conquered, shall afford her' aid. But we are perhaps indulging too much in forecast. We would recollect, and desire our readers to recollect, that "the most High God ruleth in the kingdom of men, and appointeth over it whom soever he will"-that when "the kings of the earth set themselves, and the rulers

take counsel together," for the injury of his cause and people, "He that sitteth in the heavens shall laugh, the Lord shall have them in derision"-He can "break them with a rod of iron, and dash them in pieces like a potter's vessel." We do not recollect the example in history, sacred or profane, in which great combinations of nations and princes endured long, or effected lasting changes. The combination that subverted the power of Bonaparte was pressed together by common danger. That danger is over, and Britain, the principal party in the combination, has already forsaken it; and is likely, if engaged at all, to take part against her former allies. But, from present appearances, it does seem as if those dreadful times and distressing scenes, which many have believed to be predicted as the precursors of the millenial glory, were about to be realized. It becomes Christians to watch and pray, but not to despond. If the flames of war are again kindled, "the way of the Lord" may be preparing in the midst of all. It was during those awful convulsions, the throes of which we have scarcely ceased to feel, that Bible Societies and Missionary zeal sprang up; and more was done for the destruction of infidelity and the spread of the gospel in twenty years, than had been effected in the lapse of many preceding centuries. So it may be again. "God moves in a mysterious way."

As we were just going to send to the press what we have stated above, the

publick papers announced another arrival from England. We have seen the speech of his Britannick majesty to his parlia ment-the reply of the French house of peers to their king's war-speech-a part of the speech of Lord Liverpool in the British House of Lords-and the remarks made by the editors of British and American newspapers on the state of Europe.The result of the whole is, that the probability is increased that France will make war upon Spain, and that Britain will take part with Spain. Let us be thankful that we yet enjoy the blessing of peace, pray for its continuance, and for the arrival of the happy period when "war shall be no

To Correspondents and Subscribers.

THE DEACON: A CRITICAL EXPOSITION OF
A LECTURE ON THE SINAI COVENANT :
will appear in our next.
THE 110TH PSALM: H. G.: J.: AND A.:

We wish to communicate with ALFRED ANTHROPOS; either in a personal interview, or by knowing how we may address to him a note.

The author of THE EARTHLY PARADISE has talent; but the paper in our hands is incorrect, and contains too much description, and too little application, to suit the nature of our work."

PHILALETHUS writes well, and we are sorry that his communication is too long for insertion in a miscellany which, we are afraid, is not read by many infidels.

We think, with a correspondent without a signature, that "the character of rulers is important;" but it is a subject which cannot be discussed in the Christian Advocate, except in the most cautious and general manner.

An Attempt to prove the Resurrection of Christ, is under consideration.

When correspondents favour us with communications-for we still consider them as favours-which we cannot publish, they will always understand that they may obtain their papers, by applying to the pub lisher, E. LITTELL, No. 88, Chestnut street.

We have learned with regret that a few of our distant subscribers have not received the late numbers of our work. Much care is taken to forward them regularly; and we shall be grateful to any who will apprize us of failures when they take place.

FOR THE CHRISTIAN ADVOCATE.

the Lord is continually aiming to

AND THE GIVING OF THE LAW.

"And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage."-EXODUS, XX. 1, 2.

In all the divine dispensations there is an admirable mixture of sovereign authority and condescending kindness. By the former, we are taught to regard with reverence every thing that God does, or says; while, by the latter, we are encouraged to hope in his mercy, and confide in his grace. Thus, when about to promulgate his law to Israel, in a manner so terrifick as to make even Moses "exceedingly fear and quake," he reminds the people of his relation to them as the Lord their God, who had already redeemed them from bondage, and who was now going to confer upon them privileges, which should distinguish them from all other people, and constitute them a holy nation. Such indications of favour were well suited to prepare their minds to receive the law from the mouth of God, their Redeemer, as the rule of duty, and to acquiesce in the covenant propounded to them on this occasion; and which was designed to engage them, as a people, in a course of holy and cheerful obedience. By a similar mixture of terror, and mildness, of judgments and mercies, VOL. I.Ch. Adv.

thority, and to accept the blessings of his grace. "Knowing the terror of the Lord," says Paul, "we persuade men ;” (2 Cor. v. 11.) And, in another place: "We beseech you, brethren, by the mercies of God, that ye present your bodies, a living sacrifice, holy, acceptable unto God, which is your reasonable service;" (Rom. xii 1.) How affecting it is to see men pressing on in the broad road to perdition, in defiance of the varied means, used by the God of all grace, to reclaim them from the paths of the destroyer! Neither the thunders of Sinai, nor the accents of mercy issuing from the courts of Sion, will avail, without a divine energy, to conquer the obstinate wickedness of the human heart. How few of that favoured people, whose history we are tracing, profited by their peculiar advantages! Once, and again we hear the Judge of all the earth testifying against them, as "a seed of evil doers;-a people laden with iniquity;"-Their perverseness was handed down from generation to generation, so that when the Messiah, in the fulness of time, came to them as "to his own," and in fulfilment of the predictions of their own prophets, "they received him not." They would not come to him, that they might have life; and at this very hour, the remnants of their scattered tribes, are

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pining away, under the withering influence of that awful imprecation, "His blood be on us, and on our children!" The sad effects of their rebellion and unbelief are recorded, in Scripture, for our admonition.-God grant, that we may know the day of our merciful visitation; and be enabled to pay due attention to the things that belong to our peace, ere they be hidden from our eyes!

Two subjects, nearly related to one another, claim our consideration, in this exercise; viz. The giving of the Law, and the ratification of what is commonly called the Sinai-covenant.

The children of Israel, reached the wilderness of Sinai, the scene of the transactions which we are now to contemplate, some time in the third month; i. e. from forty to fifty days after their leaving Egyptwhich they did about the middle of the first month of their ecclesiastical year. Here they continued till the twentieth day of the second month, of the second year of their sojourning; i. e. within a few days of one whole year; when, as we are informed (Num. x. 11 and 12.) they removed into the wilderness of Paran. As the occurrences and communications of this period were deeply interesting, so the history of them occupies a large space in the books of Moses-extending from the nineteenth chapter of Exodus to the eleventh verse of the tenth chapter of Numbers, including the whole of Leviticus. It is of great use, in reading history, to notice carefully, and as distinctly as possible, the time and place of the events which it records. Chronology and geography are fitly called the eyes of history, because they contribute to the perspicuity and permanent effect of its narrations. We seldom remember long, or feel much interest in events, said to have taken place, we know neither where nor when. This idea should not be overlooked, in perusing the historical parts of the Bible. It will be found useful, even in catechising children, to accustom them to in

quire in what part of the world and at what time, such and such facts occurred.

After the arrival of the Israelites at the foot of Sinai, some days were probably spent in making preparations for the giving of the law, and in those numerous institutions which were designed, not merely to distinguish them from other nations, but to make them a holy and a happy people. In the preparatory measures taken, as well as throughout the whole of the revelations and transactions that followed, Moses acted by divine direction, as the Lord's minister, and, in a limited sense, as mediator between Jehovah and his people. Accordingly we find him continually occupied in receiving messages from God and bearing them to the people, whose engagements and promises he regularly reports to Him who speaks from the top of the hallowed mount.

I. The covenant, which was ratified at Sinai, and which, from this circumstance, is called the SINAI COVENANT, seems to have been formed previously to the publication of the law. A few remarks, concerning its nature and design, may not be out of place here. It is first propounded, in chap. xix. 5. &c.-"Now, therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people; for all the earth is mine. And ye shall be unto me a kingdom of priests, and an holy nation." When Moses, by divine command, laid this proposal before the elders, "the people answered together, and said; all that the Lord hath spoken, we will do."-The subject is brought into view, again, in chap. xxiv. at verse 3d and onward, where we have a particular account of the solemnities observed at its ratification. An altar was built, and sacrifices offered;-twelve pillars were erected as memorials of the compact; the stipulations were read in the audience of the people, and they reiterated the promise:"All that the Lord hath said will we

do, and be obedient: and Moses, (as was usual on such occasions) took the blood, and sprinkled it on the people, and said,-Behold, the blood of the covenant which the Lord hath made with you concerning all these words."-This covenant is, by some, confounded with the covenant of works, under which our first parents were placed; and by others, it is considered merely as a renewal of the one which was made with Abraham. But, in our apprehension, it is distinguishable from both by its local and temporary character, as we shall endeavour to show, presently. In regard to the covenant of works, in which Adam and Eve, as the representatives of their posterity, were a party, it was violated, as we all know to our sorrow; but it has not been abrogated. Its penalty is justly due to every transgressor, and will certainly be executed on every sinner of the human race, who, rejecting the hope set before him in the gospel, dies without a saving interest in Christ, the surety and advocate of his people in the covenant of grace. "There is no condemnation to them that are in Christ;"-but, the Redeemer himself says, "He that believeth not in the Son of God is condemned already:" -and, again," He that believeth not the Son, hath not life; but the wrath of God abideth on him." (John iii.)

The Abrahamic covenant, though resembling, in some respects, the one now under consideration, differs from it in its visible seal; and in the promise that in Abraham's seed all nations should be blessed; whereas the benefits of the Sinai covenant were limited by its terms, to the particular nation with which it was formed. The covenant with Abraham, founded upon the covenant of grace, was designed to exhibit the relation which God sustains to his church as a visible community, and is still in full force under the gospel dispensation, except that a change has been made in its form of administration, and in its seal-baptism having come in the place of circumcision. The Sinai

covenant related, chiefly, to external conduct, with a promise of temporal blessings; and was intended to be annulled at the coming of Christ to bring in everlasting righteousness, and to break down the middle wall of partition between Jew and Gentile. What, then, it will be asked, was the nature and intent of the covenant in question? It was the act of incorporation, by which the turbulent and undisciplined tribes of Israel were constituted à body politick-a kingdom of priests-a holy nation, with GOD ALMIGHTY for their King and Law-giver:-It was the charter of their national rights, privileges and duties; and was designed, mainly, to place them in a fit capacity to receive, and preserve, and obey, with sentiments of loyalty and religious awe, the statutes and ordinances of God, about to be promulged, and entrusted, for a season, to their care and keeping. The form of a covenant, with its usual solemnities-sacrifices, mutual engagements, and the sprinkling of blood-seems to have been chosen on the occasion, in order to inspire the people with the greater confidence in the power and faithfulness of their Divine Ruler, and to secure all possible respect for his commands and institutions. From this period till the days of Samuel, when Saul, the son of Kish, was proclaimed king at Mizpeh, the government of Israel was a THEOCRACY; i. e. a government involving a close alliance between church and state,and in which the Creator is recognised as Legislator, Chief Magistrate, and Supreme Judge, in all causes civil and ecclesiastical. Hence it is that God is often called in scripture, the King of Israel;-— and the fact of his having been their Supreme Governor, in the sense just stated, is clearly disclosed, in the first book of Samuel, chap. viii. 4. &c. where we have an account of the breach of the national compact, on the part of the people, and of the consequent designation of Saul to the kingly office, in compliance with their obstinate determination to con

form, in this particular, to the surrounding nations. "Hearken unto the voice of the people," (says God to Samuel, his faithful and praying minister) "for they have not rejected thee, BUT THEY HAVE REJECTED ME, THAT I SHOULD NOT REIGN OVER THEM."-"Now, therefore, hearken unto their voice: howbeit, yet protest solemnly unto them, and show them the manner of the King that shall reign over them."

If this view of the måtter be correct then, it will be readily perceived, that the Sinai covenant was, in its leading features, distinguishable from those before mentioned, as well as from all others recorded in scripture. It was a national compact, requiring national obedience; and it guaranteed to the people concerned in its provisions, the possession and use of a certain tract of country, with political existence and protection, so long as they, in their corporate capacity, maintained their allegiance and fidelity to their God and King, but no longer. It was not intended to give or secure eternal life to any one. Pious individuals were, then, as they are now, justified and sanctified, and saved, on the ground of another covenant,-a covenant, mediated by the Great High Priest of our profession, Jesus the Son of God. This blessed covenant, and that of Sinai are compared, and the superiority of the former to the latter demonstrated, with conclusive evidence, by the writer of the Epistle to the Hebrews; see, particularly, chap. viii. 6. &c. "But now hath he, (i. e. Christ) obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises; for, if that first had been faultless, then should no place have been sought for the second: For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah; not according to the covenant that I made with their fathers in the

day that I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. 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 their God, and they shall be to me a people."-It ought to be carefully noted that when the apostles speak, as they frequently do, of the old covenant, that had become antiquated, and "was ready to vanish away," and was, in fact, abrogated, and of no force under the Christian dispensation, they mean, not the covenant with Abraham, but that of Sinai, which was local, national, and temporary, in its nature. Those who wish to see a masterly discussion of this subject, would do well to read Dr. Owen's exposition of the sixth verse of the eighth chap. of Hebrews.

On the promulgation of the lawthe other principal topic for consideration in this lecture-we shall say but little. The scene is described by the pencil of inspiration, in a style and manner, which would be impaired by any comment that we could offer. It was the most stupendous display of God's glorious majesty that ever was made, in the present world, excepting that which attended the crucifixion of Christ; and its effects, so far from being confined to the Jewish nation, will be felt, and seen, and admired, till the end of time.-The multitudinous house of Israel, after suitable and significant ablutions, having been taken into covenant with the Almighty, are ranged, in reverential attitude, along the foot of the sacred mount, to hear the Most High speak to them, from his cloudy chariot: "And it came to pass, on the third day, in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud, so that all the people in the camp trembled-And Mount Sinai was altoge