a Exod. xix. 8. and xxiv. 3. b " We will do, and be obedient." c In Abraham's time, Gen. xv. 9, 10, 17; in David's, Ps. 1. 5; in
Jeremiah's, Jer. xxxiv. 18 — 20. A similar custom obtained also
among the Greeks.
After having duly considered this covenant as made with Israel, it will be proper to view it,
II. As typifying that under which we live —
That it was a type of the Christian covenant we are sure, because St. Paul quotes the very words of our text, to prove that the death of Christ was neces- sary to give efficacy to his mediation, and to secure to us the blessings of his covenant d. He mentions also some additional circumstances not related in the history : but of them we forbear to speak, that our attention may be confined to the point immediately before us. The connexion between the two is that which we assert, and which we wish to illustrate. Let us then return to the covenant made with Israel, and notice more particularly,
1. The nature of it —
[The covenant made with Israel was a mixed covenant ; partly legal, for it contained the law of the ten commandments delivered on Mount Sinai ; partly evangelical, for it compre- hended many ceremonial institutions whereby the people were to obtain remission of their sins ; and partly national, because it comprised many civil restrictions which were peculiar to that people. But the covenant under which we are, is purely evan- gelical, having not the smallest mixture of any thing else with it. Our covenant does not prescribe laws, by obedience to which we are to obtain mercy ; but offers mercy freely as the gift of God through Christ, and promises grace, whereby we shall be enabled to fulfil the will of God. Sanctification is not required of us as a ground for our justification, but is promised to us as a fruit and evidence of our justification. In this cove- nant we are not to obey in order that God may give, but to obey because he has given, and will give. We are not first to give to God that he may afterwards give to us ; but he gives all, and we receive all.]
2. The ratification of it —
[The blood of sprinkling used by Moses was a mere shadow; it had of itself no value whatever: it could neither satisfy the justice of God, nor bring peace into the consciences of men. But the blood with which our covenant is ratified is called " the blood of Gode," because it was the blood of Him who was God as well as man. That blood has indeed an
d Heb. ix. 17—19. e Acts xx. 28.