100 THE SACRED AND SECULAR
does not see that such counsel would be ruinous for him
to follow? And who does not also see that, great as is
the care of the emperor to save that young man, his
care that the law of Russia shall be obeyed is still
greater 7 Who will say that the abrogation of the first
of these covenants, or the establishment of the second
one, rendered null and void the law of the empire of
Russia 7?
With a few words concerning the allegory in Isa. 54,
and Gal. 4:21-31, this subject will be concluded. 1.
The two women, ITagar and Sarah, represent, not the
law and the gospel, but old Jerusalem and Jerusalem
above. Tor the mothers of the two families are not the
covenants, but the Jerusalems. See verses 25-31. 2.
The two covenants, whereby God is in his worship con-
nected with these two Jerusalems, are represented by
the relation which Abraham sustained to these two
women. 3. The children of old Jerusalem are the nat-
ural descendants of Abraham. 4. Those of the New
Jerusalem are those who are his children by faith and
obedience. John 8:39. 5. The bondage of old Jeru-
galem was not caused by the law of God, but by sin.
John 8:32-36. 6. The freedom of the children of
the heavenly Jerusalem is not their liberty to violate
the law of God, but their freedom from sin. Rom. 8:
1-7. 7. Those who are not under the law, but under
grace, have been pardoned in consequence of faith and
repentance. Rom. 3:19-31. 8. Finally, our heirship
is under the new covenant, not under the old. We
have deliverance from sin through the blood of Christ,
but not permission to violate the law of God. The de-
sign of the new covenant is to rescue us from the con-
. demnation of the law, and not leave us till the law of
God is made a part of our very being, and its right-
eousness fulfilled in our lives. The old Jerusalem, with
its sanctuary, its ark, and its priesthood, has passed
away. But Jerusalem which is above is our mother;
and in its sanctuary is found, not alone our High Priest