Iistorically and doctrinally the Old Testament is the foundation of the New. To attempt to understand the gospels and the epistles without Moses and the prophets is like trying to erect a house without first having laid a foundation. This great truth is clearly recognized by Christ, and with him by the whole New Testament revelation, both directly and by implication. His coming is declared to have taken place in the fulness of that is, when the gradual unfolding of God's plan for the redemption of mankind, of which development the Old Testament is the history and record, had reached such a stage that the central character in this kingdom of God on earth could appear in the flesh and find all things ready for him and his Gospel. It is this idea of the kingdom of God on earth, and its unfolding in time, that forms the connecting link between the two Testaments and gives them their pivot and unity. They are both the records of one development, but describe this development in two phases. They accordingly belong together, and neither can be understood without the other. In full harmony with these leading principles of the old and new revelations are the attitude and words of Christ. Think not that I came to destroy the law or the prophets: I came not to destroy, but to fulfill (Matt. v., 17). Consciously and with emphasis Christ places himself and his Gospel in a living connection with the earlier revelation: the kingdom which heretofore had been only promises and a shadow, is now fact and reality. His revelation is not only not antagonistic to that which had preceded, but rather, by complementing and supplementing it, fulfills it in the highest sense. While Christ's preaching contains much that is new, its newness is not one of kind, but of degree. Such being the inner relation and connection between the two Testaments, according to the Christ and the New Testament, who are the best exegetes of, and the best commentary on the Old Testament, it is no more than a natural conclusion that the same great principles of salvation which are the characteristic marks of the religion of the New Testament should also be found to prevail in the Old, and that the Christian Gospel should be found to be realiter the controlling factor in Old Testament religious life, however darkly and inadequately it might be expressed formaliter. And in fact an examination of the Old Testament religion, as this is laid open to us in the positive teachings and the actual religious life of the best representatives of genuine theocratic life, reveals the fact that the great truths of sin, repentance and acceptance of God's grace through faith, which are the leading truths of Christ's Gospel, were also the central and fundamental ideas of Israel's religion. The object of God's special covenant with Abraham, and later with Abraham's family and nation, and the selection of the peculiar means of a theocratico-political government, separating his people from all the surrounding nations, was to implant in Israel, and to develop in the religious life of this people, the great truths of salvation that are common to both dispensations. His education of this one peculiar people, in his own way and manner, was to make