by Abraham, when the Lord made a covenant with him.24 Indeed, in the record given of that transaction, a different term (n) is used to denote the performance of the division, but this the more establishes its fact. And though God's covenant is before spoken of as having been established, and though Noah, on the occasion of his adhering to that covenant immediately after the flood, offered sacrifice, 25 yet, it is in the account given of that with Abraham, and as if the practice of cutting the victim in twain had originated when it was entered into, that the phrase connecting the two terms or their modifications is first used. Thereafter, however, in reference to every variety of solemn Covenant engagements, the phrase is adopted. It is employed to describe the entering into covenant of men with men before the Lord, and consequently of both parties with him. The cases of David and the elders of Israel at Hebron, 26 and of Jehoash and his people,27 afford instances. Another such case is found in the account of the league between Joshua and the princes of the congregation, and the Gibeonites.28 In the commands forbidding Israel to enter into covenant with the Canaanites, or their gods, the phrase is used.29

It is used when men are represented as making a covenant with God. The record of that of Israel, under Ezra, gives an illustration.30 And it is the form of expression by which the Lord himself is represented as entering into covenant with men. The records of the transactions at Sinai and Moab, of his covenant with David, and of his purposes to enter into covenant with his people, as those appear in his precious word of mise, as well as other passages, contain it. sometimes even where that word of the phrase which means covenant is omitted, the meaning of

pro

Yea,

24 Gen. xv. 8-18. 25 Gen. ix. 11.-viii. 20. 26 2 Sam. v. 3. 27 2 Kings. xi. 4. 28 Josh. ix. 6, 7. 29 Exod. xxiii. 32.

30 Ezra x. 3.

the other is most manifestly the same as that of the whole.31

The bisection of the victim symbolized Christ slain and affording access to God through himself. The act pointed out precisely what was represented by the rending of the vail of the temple, when Jesus suffered on the cross. Both signified his death, and the opening up thereby of a way of access to God. The act of passing between the parts of the sacrifice was an emblem of the exercise of holding communion with God, as made known in Christ, reconciling the world unto himself. As when the vail was rent the most holy place was no longer concealed, but might be approached with safety; so when Jesus suffered there was presented the reality of that provision for communion with God, which was typified by the cutting of the calf in twain and passing between the parts thereof. And the believing Covenanter employed in performing that exercise enjoyed substantially the blessedness which is in reserve for those who, in contemplation of the exercise of renewing their vows to God, are enabled with an apostle to say, Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the vail, that is to say, his flesh; and having an high priest over the house of God; let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water;" and being strengthened with Divine grace, after engaging in it, he would feel disposed to do as these in similar circumstances in ages long future urged: "Let us hold fast the profession of our faith without wavering (for he is faithful that promised.)" 32

66

The act of swearing by the name of God was 31 2 Chron. vii. 18. 32 Heb. x. 19-23.

wont to be symbolized by the offering of sacrifice. It has been shown that the number seven was an emblem of the oath. One of the things, therefore, denoted by the offering of seven sacrifices was the swearing of it. Once, and again and again, did Balak at Balaam's suggestion build seven altars, and offer a bullock and a ram on every altar.33 And whether we believe the religious homage presented on each occasion to have been in ignorance addressed to the true God, or to some idol, there is reason to conclude that the injunction of the false prophet was suggested by the practice of the people of God, and that the service was an emblematical representation of the religious worship offered in the swearing of the oath. Besides, was not his design to curse Israel either by the true God, or by some gods of the heathen? And was it not in imitation of some such practices, as that which he attempted, that Goliath cursed David by his gods? But offerings of this kind were presented when federal transactions were ratified by the worshippers of God. After the three friends of Job had uttered all their hard speeches against him, the Lord addressed to them a command which included not less than the injunction, to enter into an amicable compact with the afflicted character whom they had so much misrepresented, and also to accompany it with a religious service.34 The duty enjoined embodied likewise a confession of sin and an appeal to God for the truth of their acknowledgments. The covenant promise made to them was, that God would accept them through the intercession of Job,-not as if that were of itself meritorious, but approved through the great MediThe offering of seven bullocks and seven rams was a confirmation of their friendly Covenant, and could not be less than an emblem of their oath to the Most High. Finally. In the first year of 33 Num. xxiii. 34 Job xlii. 7-9.

ator.

35

his reign, Hezekiah declared, "Now it is in mine heart to make a Covenant with the Lord God of Israel, that his fierce wrath may turn away from us." That He, the priests and Levites, the rulers of Jerusalem, and as many of the congregation of Israel as were present, carried his design into effect, for the first time, on the occasion of the solemnities which took place in the first month, appears from his command, uttered when he declared his devout intention. He said," My sons, be not now negligent for the Lord hath chosen you to stand before him, to serve him, and that ye should minister unto him and burn incense (or, offer sacrifice)." That all Judah and Israel were enjoined to accede to the Covenant, in the second month, is manifest from the King's command to them-" Now be ye not stiff-necked, as your fathers were, but yield yourselves unto the Lord, and enter into his sanctuary, which he hath sanctified for ever; and serve the Lord your God, that the fierceness of his wrath may turn away from you." 36 That such of them as came up to the passover, at the King's command, by the word of the Lord, gave their adherence to what had been done before at Jerusalem, appears from the account given of them engaging in making confession to the Lord God of their fathers. And whether or not the keeping of the feast, for the accustomed seven days, and other seven days besides, symbolized the act of swearing to the Lord, with a cordiality which the repetition denoted, sacrifices were offered, both on the occasion of the making of the Covenant and on that of the people's latter acquiescence in it, and on the former when sacrifices were presented for Israel, the sin-offering-testifying to the oaths that were then sworn, was offered by sevens.

It is explicitly said, that a Covenant with God

35 2 Chron. xxix. 10, 11. See also. v. 20-24. xxx. 8.

36 2 Chron.

was made by sacrifice.

It is not obscurely inti

mated in Scripture that the people of Israel, who fell into idolatry by offering sacrifice on high places, made a Covenant with idols instead of God himself. The practice must have been a corruption of the worship of God. The vow was made frequently not merely to offer sacrifice, but by the offering of oblation. "Gather my saints together unto me; those that have made a Covenant with me by sacrifice."37

And Covenants were ratified by the sprinkling of the blood of sacrifice. A full account is given of the practice in the record of the Covenant transaction at Sinai. Moses " 'sent young men of the children of Israel, which offered burnt-offerings, and sacrificed peace-offerings of oxen unto the Lord. And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar. And he took the book of the Covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words."38 The blood sprinkled on the altar testified to the Lord's acceptance of the sacrifice and of the people who presented it, and to the Father's acquiescence in and approval of the great propitiation that should be made for sin. The sprinkling of the blood upon the people signified the application of the blood of Christ for pardon, pacification, and cleansing, to the consciences of a ransomed community. The Lord Jesus being that sacrifice that was slain for the confirmation of the everlasting Covenant, his blood is represented as the blood of the Covenant. And the blood of sacrifice that was sprinkled was a type of his. To that sacrifice, the ancient cove37 Ps. 1. 5. 38 Exod. xxiv. 5-8.