But there is another side to the covenant-sealing. The very existence of a covenant is significant. The word "covenant" suggests an agreement between two parties, a mutual arrangement to which each is pledged. So profound was the conviction of Israel that in coming to an agreement with God it was not possible for man to bargain with his Maker on equal terms, that in translating the Hebrew name for covenant into Greek the writers of the Septuagint did not use the term that elsewhere stands for an agreement among equals ({ ~GREEK SMALL LETTER SIGMA~}{ ~GREEK SMALL LETTER UPSILON~} { ~GREEK SMALL LETTER NU~}{ ~GREEK SMALL LETTER THETA~} { ~GREEK SMALL LETTER ETA WITH DASIA~}{ ~GREEK SMALL LETTER KAPPA~} { ~GREEK SMALL LETTER NU~}), but employed one indicative of an arrangement made by one party to the transaction and submitted to the other ({ ~GREEK SMALL LETTER DELTA~} { ~GREEK SMALL LETTER IOTA~}{ ~GREEK SMALL LETTER ALPHA~} { ~GREEK SMALL LETTER THETA~}{ ~GREEK SMALL LETTER ETA WITH DASIA~} { ~GREEK SMALL LETTER KAPPA~}{ ~GREEK SMALL LETTER NU~} { ~GREEK SMALL LETTER DELTA~}{ ~GREEK SMALL LETTER IOTA~} { ~GREEK SMALL LETTER ALPHA~}{ ~GREEK SMALL LETTER THETA~} { ~GREEK SMALL LETTER ETA WITH DASIA~}{ ~GREEK SMALL LETTER KAPPA~} { ~GREEK SMALL LETTER NU~}). The covenant, then, is a Divine disposition, a Divine ordinance. Even when, as in the present instance, it is formally made by men, this is still on lines laid down by God; the covenanting is a voluntary act of adhesion to a law which comes from God. Therefore the terms of the covenant are fixed, and not to be discussed by the signatories. This is of the very essence of Judaism as a religion of Divine law. Then though the sealing is voluntary, it entails a great obligation; henceforth the covenant people are bound by the covenant which they have deliberately entered into. This, too, is a characteristic of the religion of law. It is a bondage, though a bondage willingly submitted to by those who stoop to its yoke. To St. Paul it became a crushing slavery. But the burden was not felt at first, simply because neither the range of The Law, nor the searching force of its requirements, nor the weakness of men to keep their vows, was yet perceived by the sanguine Jews who so unhesitatingly surrendered to it. As we look back to their position from the vantage ground of Christian liberty, we are astounded at the Jewish love of law, and we rejoice in our freedom from its irksome restraints. And yet the Christian is not an antinomian; he is not a sort of free lance, sworn to no obedience. He too has his obligation. He is bound to a lofty service--not to a law, indeed, but to a personal Master; not in the servitude of the letter, but, though with the freedom of the spirit, really with far higher obligations of love and fidelity than were ever recognised by the most rigorous covenant-keeping Jews. Thus he has a new covenant, sealed in the blood of his Saviour; and his communion with his Lord implies a sacramental vow of loyalty. The Christian covenant, however, is not visibly exhibited, because a formal pledge is scarcely in accordance with the spirit of the gospel. We find it better to take a more self-distrustful course, one marked by greater dependence of faith on the preserving grace of God, by turning our vows into prayers. While the Jews "entered into a curse and into an oath" to keep the law, we shrink from anything so terrible; yet our duty is not the less because we limit our professions of it.