The first covenant had lieen repeatedly and flagrantly broken. As a system of morals, it was perfect and without flaw ; but human nature, being corrupt, was unable to keep ita conditions (Rom. vii. 12). Universal corruption witnessed to the hopelessness of sal- vation by such a method. And yet the transgressions of men were not thereby excused. The essential depravity of man was revealed in a stronger and more definite character; but it already existed, and was an occasion of the Divine anger. As the author of the Epistle to the Hebrews phrases it, God, " finding fault with them " (Heb. viii. 8) reminds Judah. and Israel of his delivering mercy (" I took them by the hand," etc.), and declares his constancy and uninterrupted tenderness (" I was an husband" etc.). 2. It illustrated Divine mercy. In strict justice the transgressors of the Law had no claim to any consideration. They had incurred the righteous displeasure of God. But his merciful purpose was not laid aside. Another opportunity of salvation was afforded, and when the first covenant failed, a second covenant was designed of grander concep- tion and more universal adaptation. The love of God. affronted, does not withdraw itself, but busies itself with new schemes to supplement human frailty and diminisb the occasions and possibilities of failure.
II. In its distinctive diffeebncb from rr. It is evident from this description that the gospel dispensation is referred to. The characteristics of the new covenant are mentioned as differing from those of the old in : 1. Inwardness. A form of speech signifying that the Law would be rooted in the affections of men, and grow up withm them as a second natuie. Paul, whilst conscious of the condemnation of the Law, yet approved it as " holy, and just, and gond." No longer will it be a limiting, restraining influence acting from without, but an impulse and inspiration from witliin. It is much the same in effect as when God promises to give his Spirit to men. And, indeed, a work like this — the new birtli — as it is beyond the power of mun, must be effected by the power of God. He will reveal himself to them by an inwaid experience. 2. Univer- sality. A revelation of this kind will naturally be more extensive than one which appeals first to the intellect. Being spiritual and experimental, it will anticipate and underlie intellectual apprehension. The child and the unlearned person will thereby be placed on an equality with the scholar and the wise man. Yet is not this light given U Israel, or Judah, or to any others, apart from their own voluntary acceptance of it. It is to be distingui.--hed from the natural light of conscience as involving a voluntary submission of the will to the revealed will of God, and as originating in the recognition of a new filial relation between the soul and God. Thus it is said, '' He will^reveal himself to them as he does not unto the world." And because of the supernatural cha- racter of this revelation, " the least " are placed at an advantage relatively to " the greatest;" for " JSotmany wise men after the flesh, not inauy mighty, not many noble, are called" (1 Cor. i. 26). The possession of this Divine illumination wdl of itself con- stitute a man a citizen of the new Israel, of which it is an essential feature that all its constituents shall know God. 3. Absoluteness and duration. " I will forgive their i&iquity, and I will remember their sin no more." Acceptance with God is, therefore, final and cou)plete. Under the new covenant the sins of the redeemed are not only forgiven, \m.t forgotten ; not only cancelled, but " blotted out as a morning cloud " (Isa. xliv. 22) ; not only removed from before his face, but " cast behind his back into the depths of the sea " (Micah vii. 19). Under the Levitical priesihood, offering for sins had frequently to be made, being in itself powerless to take them away ; but Christ's sacri- fice, being of absolute avail with God, would only have to be once offered in order " to perfect for ever them that are sanctified " (Heb. x. 14). — M.
Ver. 84, — Missions put an end to. Many persons, at the outset of modern missicnary enterprise, strongly objected to it upon various pleas, but chiefly as an interference with providential arrangements and an opposition to the will of God. Even now there are some who regard it as a quixotic and presumptuous folly. It may console such persons to know that even the Bible looks forward to the abolition of missions. But in a very different way from theirs 1
I. The means bt which this is to be accomplished. 1. What it is. Com- municaiion of the knowledge of God. Not by one act or word, but in a sustained and continuous way. By careful and intelligent explanation of God's character, laws, and purpose ; even more by realizing in one's own life and behaviour the love and grace o)
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Ood. Every lile ought to be a revelation of God. 2. Where it is to be applied. The important tning to observe here is the point of departure. Qui- eyes are not to be in the ends of the earth. The persons upon whom our iirst efforts are to be put forth are close beside us — our " brother " and our " neighbour." 'i'liis describes an immediate and direct responsibility. How many have fulfilled it? Some such work as this was done when the Jews returned from the Exile, without teachers numerous or learned enough for the instruction of the people in the Law. The scribes of the great synagogue gave tiiemselves to the work, making itinerant journeys throughout Israel and Judah at stated intervals. But this was not sufficient, and so it had to be sujiplemented by popular and domestic efforts. Happily the peoi le were enthusiastic and earnest, anrl, literally, every man taught his brother and his neighbour. This wa? but a prelude to the work which the Church of Christ has to take up. The missionaries and ministers of the cross are to " go every where " preaching the Word. But that will not sufBoe. Multitudes are hungering for the truth as it is in Christ — multitudes whom we person- ally may never hope to reach. What, then, can we do ? We can tell our brother and our neighbour — in that way the tiJings of salvation will spread ; and others more at liberty and more enterprising may be encouraged by our zeal and liberality to go forth to heathen nations. In any case the first quarter to which the Church should look for increase is within itsdf. The language is explicit, and no man need waste his time in inquiring, "Who is my neighbour ? " The parable of the good Samaritan has settled that matter for all time.