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Writers give very different representations of the nature of this covenant. Overlooking all theories, let us search the scripture and see what the account is which they give of it. It is to be observed,

1. That, in the 2 and 3 verses of the 5th chapter of Deuteronomy, a passage just quoted, Moses expressly distinguishes this covenant, from the covenant which God established with Abraham, Isaac, and Jacob. "The Lord our God made a covenant with us in Horeb. The Lord made not this covenant with our Fathers." If God did not make this covenant with their fathers, certainly it is distinguishable from that which he did make with them.

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This difference is also observed by the writer of the Epistle to the Hebrews, viii. chapter, 8 and 9 verses. For, finding fault with them, he saith, Behold the days come saith the Lord, when I will make a new covenant with the house of Israel, and with the house of Judah, not according to the covenant which I made with their fathers, in the day when I took them by the hand to lead them out of Egypt." He does not go back to the time when God established the covenant of circumcision with Abraham. He goes to the exodus only; when the Sinai covenant was made. If the Abrahamic and the Sinai covenants were the same, he could with no propriety have fixed upon this as the time when the covenant, to which the new covenant is contrasted, was made. For the origin of the covenant is evidently intended.

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That these covenants are quite distinct from each other, is also evident from a passage in Deuteronomy, vii. 12. "Wherefore it shall come pass, that if ye hearken to these judgments, and keep and do them, that the Lord thy God shall keep unto thee the covenant and mercy which he sware unto thy fathers." The judgments here mentioned, with the promise in case of keeping them, constitute the covenant of Sinai. But this promise respects another covenant; the covenant sworn unto their fathers. The application and execution of this other covenant was engaged, as the re

ward, or the blessing, which should follow upon their keeping the Sinai covenant. Then certainly they are not the same. The difference between these two cov enants will appear clearly as we pursue our enquiries, 2. The covenant of Sinai is distinguishable from the new covenant, mentioned in the passage of the Epistle to the Hebrews, just quoted. The establishment of this new covenant was predicted both by Jeremiah, and Ezekiel. Jeremiah xxxi. 31,-34. "Behold the days come, saith the Lord, that I will make a new covenant with the house of Israel and with the house of Judah; not according to thecovenant which I made with their fathers, in the day when I took them by the hand, to bring them out of the land of Egypt, which my covenant they brake, though I was an husband unto them, saith the Lord. But this shall be the covenant which I will make with the house of Israel, after those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, know the Lord; for all shall know me, from the least of them, unto the greatest of them, saith the Lord; for I will forgive their iniquity and I will remember their sin no more." See also, the 32d chapter, from the 36th verse and onward. Ezekiel predicts the making of this covenant, in the following terms. Ezekiel, xxxvii. 24, to the end. "And David, my servant, shall be king over them, and they shall all have one shepherd; they shall also walk in my judgments, and observe my statutes and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt. And they shall dwell therein, even they and their children, and their children's children, forever; and, my servant David shall be their prince forever. Moreover, I will make a covenant of peace with them, it shall be an everlasting covenant with them; and I will place them, and multiply them, and will set my sanctuary in the midst of them forevermore, My tabernacle also shall be with them; yea, I will be

their God, and they shall be my people. And the the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them forevermore." It is mentioned also by Zachariah, vii. 8.

The passage above referred to in the 8th of Hebrews, is plainly a quotation from Jer. xxxi. $1.

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The terms of these prophecies shew, that the covenants mentioned are materially different. The dissimilar characters given to them in these passages, and in other parts of scripture, prove them to be different. The one is ald, (raxaia) the other is new (uzivy.) The one had already been established; the other was yet to be established. The one is not according to the other. The one was broken, "which my covenant they brake;" the other is not. The one left the subjects of it impenitent and disregarded, for I regarded them not, saith the Lord" the other places the subjects of it, in the fullest sense, partakers in the divine blessing. The former, II Cor. iii. 6, is of the letter (rgappaloo); which killeth; the latter is of the spirit (veupaloo) which giv eth life. The former is the ministration of death and condemnation; the latter, the ministration of the spirit and of righteousness Ibid, 7, 8, 9 verses. The former is done away; the latter remaineth; lbid. 10th verse. The old covenant did not take away sins; the new, does; Rom. xi. 26. 27. "And so all Israel shall be saved; as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness. from Jacob. This is my covenant unto them, when I shall take away their sins." Moses was the mediator of the one; Jesus Christ is the mediator of the other. John i. 17. "The law was given by Moses; but grace and truth came by Jesus Christ." The former was sealed by the blood of calves and of goats; Heb. ix. 19. The latter was sealed by the blood of Jesus Christ. Matth. 26. 28.

These differences are essential. The furnish the distinctive character of each; and will lead us to determine with certainty, whether this new covenant was the same with that which was established with Abra

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ham, or different from it. This will have our attention in its place. It is to be remarked here,

3. The basis, the radical principle of the Sinai covenant was, law; first, the decalogue, or ten commandments, as a compendious system of duty; and then, what is commonly called the ritual law, embracing all the precepts which were received from God by Moses, and delivered to the people, respecting their interior economy, their sacrifical worship, their offerings, oblations, tithes, priesthood, tabernacle, &c. These precepts were as obligatory, as those of the decalogue; and with them went to constitute the law. That the law is the basis of the Sinai covenant, is evident, from a bare inspection of it; from the attestation of John, that the law came by Moses; and from the express manner in which the law is so often called the covenant. Passages to this purpose have already been referred to.

In this point, the Sinai covenant differs essentially from the new covenant. Both have respect to law. But the former is the law promulged only; the latter is the law, not promulged, or attended with denunciations of death; but the matter of a most gracious ef ficient promise, and written upon the heart.

4. To this law, was united, as an appendage of the covenant, the curse. Deuteronomy xxvii. 26. "Cursed be he who confirmeth not all the words of this law, to do them, and all the people shall say Amen.” Ib. xxviii. 15, 16. "But it shall come to pass, if thou wilt not hearken unto the voice of the Lord, thy God, to observe to do all his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee. Cursed shall thou be in the city, &c." Ib. xi. 2, 6. "Behold I set before you this day a blessing and a curse." This curse is called death; and by this is intended something altogether beyond the calamities which are felt in this world, or the dissolution of the body. For these were no less the experience of the obedient than the disobedient. It can be no other than that ultimate punishment, which, according to the de

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unciations of the Bible throughout, is to overwhelm the impenitent. Hence it is, that the apostle tells us that the law worketh wrath; and assures us, that this wrath is a matter of future suffering, and the final portion of the impenitent. Romans ii. 5. "But after thy hardness, and impenitent heart, treasurest up unto thyself wrath, against the day of wrath; and revelation of the righteous judgment of God." But,

5. We are not to imagine that the law, with its curse, exclusively constituted the Sinai covenant. It consisted in part of promises. Or, if this be not exactly correct, it is correct to say, that promises were appended to it. Language of the nature of promise was wrought even into the decalogue. "And shew ing mercy unto thousands of them that love me, and keep my commandments--that thy days may be long upon the land which the Lord thy God giveth thee."

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The writer of the Epistle to the Hebrews, in the 8th chapter, 6th verse, says of Christ. "But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises." This assertion, that the promises of the new covenant are better than those of the old, most evidently implies, that there were promises upon which the old was established. It is implied indeed, that the covenant and the promises are distinguishable, as the foundation is distinguishable from the superstructure. But promises are insepara bly connected with the one, no less than with the other. Accordingly, if we look into the Sinai covenant, we shall find, that there were in fact, several promises attached to it. Thus, in the beginning of the 19th chapter of Exodus, where the Sinai covenant is introduced, we observe it written, "And Moses went up unto God: And the Lord called unto him out of the mountain, saying; thus shalt thou say unto the house of Jacob, and tell the children of Israel, Ye have seen what I did unto the Egyptians, and how I bare you on Eagles wings, and brought you even unto myself.Now, therefore, if ye will obey my voice indeed, and

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