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בס"ד

The Key of David

By Warder Cresson (Michael Boaz Israel ben Abraham).

Reasons for Becoming a Jew, No. 5

On the New Covenant

One of the most fruitful sources of Error amongst Christians is the belief that we are now living under the "New Covenant" promised to the "house of Israel and to the house of Judah." Jer. 31:31.

The following remarks may convince any unprejudiced and reasonable mind, that the New Testament Dispensation is not the New Covenant,* and that it cannot as yet have commenced, because of the five following Reasons--

* And so says Bishop Horsley in his Sermons, see. vol. i. pp. 101-104.

1st. It was to be made with the House of Israel and with the House of Judah (and not with Christians) after God no longer "watches over TO PLUCK UP and BREAK DOWN," but after he "will watch over them TO BUILD and TO PLANT, says the Lord." Jer. 31:28.

2d. "AFTER THOSE DAYS," when they shall no more say "The fathers have eaten sour grapes and the children's teeth are set on edge," evidently alluding to our father Adam having eaten the sour Grape of the forbidden fruit of the Tree of Knowledge, and his children having necessarily partaken of his consequent depravity, because of transgression. Ibid. 29.

3d. It is to be "after those days" that I have just mentioned, that it is to be made, mark, "with the house of Israel and with the house of Judah," (verse 31,) when he "will put his Law (not abrogate it, as Christians say is now the case) in their inward parts, and write it in their hearts." (verse 33.) Here is again a very plain and distinctive mark, whereby we can distinguish the "New Covenant" from the New Testament (so called), which Christians say is a Dispensation of "Imputative Righteousness by faith," and not one of Inherent Righteousness by that fullness of God's dwelling in Israel* by his immediate presence, as is here promised, as we can plainly see under the New Covenant Dispensation. Another distinctive mark is, that this New Testament Dispensation, Paul says, cannot possibly have taken place, without the "Death of a Testator," see Heb. 9:16 and 18. But the "New Covenant" requires not death nor blood, at the time of its introduction, and

* Thus we plainly see that Israel will be saved, but not by this Dispensation, but at and by the coming of the Messiah, and by the "New Covenant," when God "takes away their sins and remembers their sins no more," verse 34. So it will be doubtless said to Jerusalem, or Israel, as it was said to her "Elder and Younger" Sisters, Sodom and Samaria, that she shall be saved, "but not by the Covenant." See Ezekiel xvi. 61 and 62.

4th. At the time of its introduction into this world "They shall teach no more every man his neighbor and every man his brother, (as is now continually done by preaching under the present dispensation,) saying, "Know the Lord; for they shall all know me, from the least of them unto the greatest of them, says the Lord:" see verse 34.

And if this New Covenant has now taken place, why do Ministers have need still to say unto their fellow men, "Know the Lord?" and

5th. At that time God has declared, "I will forgive their (that is Israel's and Judah's) iniquity, and I will remember their sins no more;" which we can now see is not yet the case, for he still continues the punishment and chastisement for their sins; and we can perceive,

6th. That in that day, "Thus says the Lord, No Stranger u n c i r c u m c i s e d in heart, nor u n c i r c u m c i s e d in flesh, shall enter my sanctuary, of any stranger that is among the children of Israel." See Ezek. xliv. 9, and by reading the chapter from its commencement we can clearly discern that its fulfillment cannot possibly have taken place yet, as is proved by reading the parallel passage in Isa. 52:1, concerning the u n  c i r c u m c i s e d, thus: "Awake, Awake, put on thy strength, O Zion, put on thy beautiful garments, O Jerusalem, the Holy City; for henceforth there shall no more come into thee the u n c i r c u m c i s e d and unclean," doubtless meaning both internally and externally, both spiritually and bodily; and

7th. All these excellent and exceeding precious promises to the house of Israel and Judah cannot possibly take place until God shall have first established them again in their own land, as we are informed in the 31st chapter of Jer. 15, 16, and 17th verses, "Thus says the Lord, A voice is heard in Ramah, lamentation, and bitter weeping; Rachel weeping for her children, refused to be comforted for her children, because they were not. Thus says the Lord; Refrain thy voice from weeping, and thine eyes from tears; for thy work shall be rewarded, says the Lord; and they shall come again from the land of the enemy, and there is hope in thine END, says the Lord; that thy children shall come again to their own border." Ezekiel says--"I will take you from among the heathen, and gather you from all countries, and bring you into your own land; THEN (and not until THEN) will I sprinkle clean water upon you and ye shall be clean from all your filthiness," &c. &c. Why then do the foolish missionaries try to convert them, BEFORE they are "GATHERED from all countries," and brought to their own land?

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