IN an article on this subject in the Harbinger of Nov. 16, 1849, the Editor says:
"The new diatheekee, 'disposition, arrangement, institution, dispensation, testament, will or covenant,' is called new, not because the fundamental principles are new, but because the 'arrangement' of those principles into a rule of christian faith was new, and subsequent to the expiring or vanishing away of the old."
Speaking of the Abrahamic covenant he says:
"That covenant must not be overlooked, in learning the character of the New Testament. Take out of that book the promises made to Abraham, or the Abrahamic covenant, and you take out Christ, the inheritance, or heavenly country, the city of God, and the redemption of those who have died in the faith of Abraham."
That covenant we look upon as the grand arch that spans the distance from Abraham to the triumphant day of Abraham's seed, the Lord of glory. The arrangements of the Old dispensation, and of the New, are mere appendages of this covenant; the former vanished away, at the first advent of Christ; the latter will end at his second coming. Then this new and everlasting covenant will award eternal life to all who are Abraham's seed, and heirs according to the promise, 'or covenant.'
After giving some scriptures to prove his position he says:
"This covenant is recognized and made the theme of David's song on bringing up the Ark to Zion. He says: 'Be ye mindful always of his covenant: the word which he commanded to a thousand generations: even the covenant which he made with Abraham, and of his oath unto Isaac: and hath confirmed the same to Jacob for a law, and to Israel for an everlasting covenant.' 1 Chron. xvi, 15-17. The same is repeated in the 105th Psalm."
"This 'everlasting covenant' is the theme of the prophecies of Isaiah, Jeremiah, Ezekiel, Daniel, and the other prophets."
This covenant embraces, in promise, the blessing of all the nations of the earth, [Gen. xii, 3,] and the heavenly inheritance. Verse 7; Rom. iv, 13; Heb. xi, 8-16. But this last quotation from 1 Chron. xvi, we will examine for a moment by the light of God's word. "Be ye always mindful of his covenant, the word which he commanded to a thousand generations." The word commanded must be distinct and different from the word promised; and if "commanded to a thousand generations," we, in this age, should be mindful of it too. "Even the covenant which he made with Abraham, and of his oath unto Isaac, and hath confirmed the same to Jacob for a law, [rule of action—Webster,] and to Israel for an everlasting covenant." In these verses quoted above, there is no intimation of a blessing on all the nations of the earth, nor the giving of the land, but only a "word commanded"—"a law." The promise is annexed, [verse 18,] "Saying, Unto thee will I give the land of Canaan, the lot of your inheritance." By referring to Gen. xxvi, 3-5, we find that the promise was based on the command: "Unto thee, and unto thy seed will I give all these countries, and I will perform the oath which I sware unto Abraham thy father: and I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed; because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws." Now we find in the Scriptures, covenants of promises solely, [Gen. ix, 8-17; Ps. lxxxix, 3, 4, 34-36,] and of mutual agreement; [Heb. viii, 9; Ex. xix, 3-8,] but only one covenant commanded the law upon which the promises to Abraham were based. Whatever may be the opinions of men respecting this covenant, the word of God is safer and more satisfactory. 1 John v, 9. In Deut. iv, 12, 13, it is said: "And the Lord spake unto you out of the midst of the fire: ye heard the voice of the words; but saw no similitude, only ye heard a voice. And he declared unto you his covenant, which he commanded you to perform, even ten commandments, and he wrote them upon two tables of stone." Ex. xxxiv, 28. For the2transgression of this covenant the earth is to be desolated; [Isa. xxiv, 1-6;] by keeping this covenant "the sons of the stranger" were brought into the house of the Lord; [Isa. lvi, 6-7;] against this covenant earthly powers have had indignation. Dan. xi, 30.
Abraham obeyed God [kept his commandments] by faith; [Heb. xi, 8;] and we are Abraham's children if we do the works of Abraham. John viii, 39. They who do not, are of the synagogue of Satan. Rev. iii, 9.
Again the Harbinger says:
"The Abrahamic covenant is not only a part of the New Testament, but is the marrow and fatness of the exceeding great and precious promises of that invaluable book."
Yes, they who do the works of Abraham—keep the commandments, are blessed with faithful Abraham. Gal. iii, 9. They may have right to the tree of life, and may enter in through the gates into the city.—Rev. xxii, 14.
Abraham had an active, obedient faith. So now, genuine faith is that which "works by love," for "love is the fulfilling of the law." Faith without works is dead. James ii, 26. See Chap. i, 25. Let all who have named the name of Jesus, depart from iniquity, and like Abraham, live as pilgrims and strangers on the earth, and show their love and faith by keeping the commandments of God.