it, explains how the
Greek term [Greek: dichtheche] capable of being rendered sometimes by
the word _testament_, and, at others, by the word _covenant_; and shews
the error of the insinuation, so derogatory of the inspiration of the
Scriptures, that the Apostle Paul, finding that this Greek term, which
is used for _covenant_, meant, in some connections, a _testament_,
therefore proceeded to unfold the covenant of God as a testament. The
reason why the apostle, guided by inspiration, exhibited the Covenant of
God as a testament, was, that it is in reality a testament. Yea, the
fact that that covenant is a testament, must have been the reason why,
even before the days of the apostle, even that Greek word had, from
direct or indirect communication between the Greeks and the Israelites,
acquired the twofold import. Hence, besides, it is doing no service to
the interpretation of the Scriptures, to attempt to shew that in the
passage of the Epistle to the Hebrews,[455] where the covenant is
represented as a testament, either that the term [Greek: diatheche]
there, must have only the meaning _testament_, or that it must be
rendered _covenant_ exclusively throughout. In some parts of the passage
it means the one, in others the other, in others both. It means both in
the original of the passage, "And for this cause he is the Mediator of
the New Testament, that by means of death, for the redemption of the
transgressions that were under the first testament, they which are
called might receive the promise of eternal inheritance." It means a
testament in that of the following, "For where a testament is, there
must also of necessity be the death of the testator. For a testament is
of force after men are dead: otherwise it is of no strength at all while
the testator liveth." In the original of the words, "Whereupon neither
the first (_testament_ understood) was dedicated without blood," it
means properly a covenant ratified by the blood of sacrifice, and,
consequently, a testament. And it means both in the original of the
words that follow, "This is the blood of the testament which God hath
enjoined unto you." The parallelism between the death of the testator
and the shedding of the blood of the covenant, is beautiful, and it
cannot be destroyed. In the case of the death of Christ, it becomes an
identity. The death of the testator is there the shedding of the blood
of the covenant!

We have seen that the last dispensation is both a c