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The total dissolution of the covenant made at mount Sinai, is described by the two Staves called Beauty and Bands. This is recorded in Zachariah xi. 7, 10, 11, :2, 13, 142" And I took unto me two Staves; the one I called BEAUTY, and the other I called Bands; and I fed the flock. And I took my staff, EVEN Beauty, and cut it asunder, that I might break my coyenant which I had made with all the people. And it was broken in that day; and so the poor of the flock that wailed upon me knew that it was the word of the LORD. And I said unto them, if ye think good, give me my price, and if not forbear; so they weighed for my price thirty pieces of Silver, And the Lord said unto me, cast it unto the potter ; a goodly price that I was prized at of them! And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord. Then I cut asunder mine other staff, even BANDS, that I might break the brotherhood between Judah and Ifrael."
What is said in these verses plainly shews, that the conduct of the Jews in rejecting the Son of God was the great sin, for which their covenant, and nation was dis. folved, and they carried captive into all nations, while Jerusalem is trodden under foot to this day, and the king.. dom is given to another nation bringing forth the fruits there of. Paul told the Jews that their covenant had waxed old, and was ready at that time to vanish away. The only hope now left for the Jews, is the new covenant which God will bereafter make with Judah and Ifrael in the latter days.
The first covenant is said to be faulty ; the fault ap. pears to me to be that there was no surety on the side of the people ; but in the new covenant Christ will be the surety, as Paul has said, Heb. vii. 22, “ By so much was Jesus made a surety of a better testament."
These few remarks may serve to give the reader fome light on the covenant made with the Israelites at mount Sinai, which covenant they broke.
“WE HAVE ALSO A MORE SURE WORD
OF PROPHECY, &c."
IN this discourse will be noticed, the new covenant which will
hereafter be made with the house of Israel and Judah.
I HAT there will be a new covenant made hereafter with the house of Judah and Ifrael, is plain from the writings of the prophets, and apostles. It is also evident that the new covenant will be something dif. ferent from that which was made with the posterity of Abraham at mount Sinai.
I here set before the reader the prophecies concerning this new covenant, yet to be made with the seed of Abra. ham.
The first prophecy concerning the new covenant, is recorded in Jeremiah xxxi. 31, 32, 33, 34, 35, 36, 37, “ Behold, the days come, faith the LORD, that I will make a new COVENANT with the house of Israel, and with the house of Judah ; not according to the covenant that I made with their fathers in the day that I took them by the hand, to bring them out of the land of Egypt, (which my covenant they brake, although I was an husband unto them, saith the LORD;) but this Mall be the covenant that I will make with the house of Israel ; after those days, faith 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 neighbour, and every man his brother, saying, know the LORD; for they shall all know me,
from the least of them unto the greatest of them, faith the Lord; for I will forgive their iniquity, and I will remember their fin no more. Thus faith the Lord, which giveth the fun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divid. eth the sea when the waves thereof roar; the Lord of hosts is his name ; if those ordinances depart from before me, faith the Lord, then the feed of "Ifrael also shall cease from being a nation before me, forever. Thus faith the Lord, if heaven above can be measured, and the foundations of the earth searched out beneaih, I will also cast off all the feed of Israel, for all that they have done, faith the Lord.”
Any person of small discernment may see by reading this, that there is yet another covenant to be made with the Ifraelites; not like the one made at Sinai ; and it is also evident, that this new covenant has never been made with them ; for their land is in the poffeffion of the Gentiles, and they are cast off to this day ; but when this new covenant is made, they wiil dwell in the land of Canaan, and never be cast out again..
This fame new covenant yet to be made with the Jews and Ifraelites, is mentioned by Paul, who considered it not made in his day. Heb. viii. 6, 7, 8, 9, 10, 11, 12, 13, “ But now hath he obtained a more excellent min. istry, by how much also he is the Mediator of a better Covenant, which was established upon better promises. For if that first covenant had been faultless,then should no place have been fought for the second. For finding fault with them, he faith, behold the days come, faith the Lord, when I will make a new civenant with the house of Israel, and with the house of Judah. Not according to the covenant that I made with their fathers, in the day when I took them by the liand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them no: faith the Lord. For this is the covenant that I will make with the house of Israel ; after those days, faith the LORD, I will put my laws into their mind, and write them in their hearts; and I will be to them a God, and they shall be to me a peau
ple; and they shall not teach every man his neighbour, and every inan his brother, saying, know the LORD ; for all shall know me, from the least to the greatest ; for I will be merciful to their unrighteousness, and their fins and their iniquities will I remember no more. In that he faith, a new covenant, he hath made the first old. Now, that which decayeth and waxeth old is ready to vanish away.”
What Paul has said here agrees with what is said by Jeremiah, upon the fame subject. When Paul saw the fcattered, and forlorn state of the Jews ; this was his comfort that God would hereafter make a new covenant with the Jews, the amount of which was—. That he would be their God that they should be his people--that they should hereafter return to the land of Canaan, and be one people never more to be driven out or dispersed. This he mentions in Rom. xi. 25, 26, 27, 28, 29, " For I would not, brethren, that ye should be ignorant of this mystery, (left ye should be wise in your own conceits,) that blindness in part is happened tu Israel, until the fulnefs of the Gentiles be come in. And fo all Ifrael shall be faved; as it is written, there shall come out of Zion the Deliverer, and shall turn away ungodliness from Ja. cob. For this is my covenant unto them, when I shall take away their fins. As concerning the gospel, they are enemies for your fakes; but as touching the election, they are beloved for the father's fake’s. For the gifts and calling of God are without repentance." It is evi. dent that what Paul has said here of God's covenant, has reference to something concerning the Jews which has not yet taken place.
It has been, and is now by many Ministers and others thought, that this new covenant means the covenant of grace which all believers are now in; but where is the proof of it ? there is no such thing as the covenant of grace, or the covenant of redemption in the bible. The reason why there has been, and now is, so much dispute about the covenant of grace is this, because they do not consider that there is no such covenant as they are conten, ding about.
Some warmly declare that all covenants are condition. al,others with as much zeal and honesty boldly affert that all are unconditional : the fact is, some are conditional and fome are not. When God made a covenant with Abraham to be his God to make him the father of many nations to give him and his feed the land of Ca. naan for an everlasting posseffion, it was upon this condi. tion, that he should obey the Lord in what he required. When he offered up his son on Moriah, the Lord faid, “ Because thou hast done this thing, and hast not with held thy son, thine only son, that in blessing, I will bless thee,” &c. Gen. xxii, 16, 17, Abraham believed, and having performed what was required in the covenant, was entitled to what God had promised.
A particular reason is given why God would give Ifaac the land of Canaan and multiply his feed as the stars. Gen. xxvi. 5, “ Because that Abraham obeyed my voice and kept my charge, my commandments, my statutes, and my laws.". Supposing he had not obeyed ? Would he have been entitled to the blessings of the cov. enant? Surely no. The covenant made with the Israel. ites at Sinai was conditional ; God promised them, if they were obedient that he would be their God, to give them the land promised to Abraham, to give them rest from their enemies ; to increase them, and that they should dwell long in the land they were journeying too, but if they disobeyed, that they shonld flee before their enemies, and be driven out of the good land; when they obeyed it was well with them, when they disobeyed it was ill with them; they have disobeyed, and have noi performed the conditions of the covenant, on their part, and see the consequences of it. They are called “ a disobedient and gainsaying people,” “Who have not obeyed the gospel ;" and for this, they are driven out of their land, and are scattered all over the world to be a proverb and a byword, according to what Moses said should come upon them, if they broke the covenant which they entered into at Sinai.
This new covenant which we are now speaking upon, is different from that which was made at Mount Sinai. God has promised to make a new covenant with that