[423] Eph. ii. 14. [424] Is. xxxii. 18; Is. xlii. 19. [425] "The Atonement and Intercession of Jesus Christ." By the Rev. Dr. William Symington. 2d Ed., pp. 9, 10, 11. [426] Job xxxiii. 23, 24. [427] "Atonement and Intercession," pp. 257, 258. [428] Acts v. 3, 4, 9. [429] 1 Cor. x. 14; 1 John v. 21. [430] Rom. xii. 1; Rom. vi. 13. [431] Heb. iv. 14; x. 23. [432] Rev. ii. 25. [433] Compare Eph. ii. 10, with Is. xliv. 2. [434] Eph. ii. 20, 21; 1 Pet. ii. 5-10. [435] Eph. i. 13. [436] Heb. x. 22. [437] Rom. iv. 11, and Col. ii. 11, 12. [438] 1 Cor. xi. 24, 25. [439] Eph. ii. 17, and Rom. x. 15. [440] John xiv. 27. [441] Is. xix. 21. [442] John iii. 33. [443] Heb. iii. 1. [444] Col. iii. 24, and 1 Pet. i. 4, 5. [445] Mat. xiii. 38. [446] Eph. v. 1. [447] John xv. 14. [448] Rom. viii. 17. [449] 1 Pet. v. 3. [450] Rev. xxi. 9. [451] Philip, iii. 15. [452] 1 Tim. iii. 15. [453] Heb. viii. 13; Eph. ii. 12 [454] Heb. ix. 15. [455] Heb. ix. 15-20. CHAPTER VII. COVENANTING ADAPTED TO THE MORAL CONSTITUTION OF MAN. The law of God originates in his nature, but the attributes of his creatures are due to his sovereignty. The former is, accordingly, to be viewed as necessarily obligatory on the moral subjects of his government, and the latter--which are all consistent with the holiness of the Divine nature, are to be considered as called into exercise according to his appointment. Hence, also, the law of God is independent of his creatures, though made known on their account; but the operation of their attributes behove to be regulated according to that law. The principles of eternal holiness, embodied in the law, necessarily existed because of the eternity and infinite glory of God; but would not have been made the basis of a law had creatures not been formed. The constitution of creatures who should be called to give obedience, was wholly due to the will of God, but in perfect harmony with the spirit of his commands. Moral creatures having been formed, the law of God speaks one language to all of them. They, possessed of different characteristic attributes, alike recognise its appeals. Angels have a constitution which distinguishes them from man, yet with him they apprehend the authority of the one moral law. Over a range, therefore, of infinite extent, the principles of eternal rectitude are maintained. Man, in innocence, recognised them. Man, redeemed, cleaves to them according to his attainments in grace. Angels, possessed of a nature different from that of man, acknowledge their obligation upon them. And God himself, distant from his highest moral offspring by a difference that is infinite, exhibits them as a manifestation of his holiness, and the principles according to which he acts towards his creatures. Much, therefore, in common belongs to the constitution of the moral natures of angels and men, and necessarily proceeds from and accords with the nature of God. His law, we have seen, inculcates the duty of