d, and change of the priesthood
implies change of the covenant. In fact, to this priesthood the rites
of the former covenant pointed, and on it the priestly absolution
rested. Sins were forgiven, but not in virtue of any efficacy supposed
to belong to the rites or sacrifices, all of which were types of another
and infinitely greater death. For a death has taken place for the
redemption of all past transgressions, which had been accumulating under
the former covenant. Now at length sin has been put out of the way. The
heirs of the promise made to Abraham, centuries before the giving of the
Law, come at last into possession of their inheritance. The call has
sounded. The hour has struck. For this inheritance they waited till
Christ should die. The earthly Canaan may pass from one race to another
race; but the unchangeable, eternal[176] inheritance, into which none
but the rightful heirs can enter, is incorruptible, undefiled, fading
not away, reserved in heaven for those who are kept[177] for its
possession.

Because possession of it was delayed till Christ died, it may be likened
to an inheritance bequeathed by a testator in his last will. For when a
person leaves property by will to another, the will is of no force, the
transference is not actually made, the property does not change hands,
in the testator's lifetime. The transaction takes place after and in
consequence of his death. This may serve as an illustration. Its
pertinence as such is increased by the fact, which in all probability
suggested it to our author, that the same word would be used by a
Hebrew, writing in Greek, for "covenant," and by a native of Greece for
"a testamentary disposition of property."[178] But it is only an
illustration. We cannot suppose that it was intended to be anything
more.[179]

To return to argument, the blood of Christ may be shown to have ratified
a covenant from the use of blood by Moses to inaugurate the former
covenant. The Apostle has spoken before of the shedding and sprinkling
of blood in sacrifice. When the high-priest entered into the holiest
place, he offered blood for himself and the people. But, besides its use
in sacrifice, blood was sprinkled on the book of the law, on the
tabernacle, and on all the vessels of the ministry. Without a copious
stream, a veritable "outflow"[180] of blood, both as ratifying the
covenant and as offered in sacrifice, there was under the Law no
remission of sins. Now the typical characte