o." It is an old, trite saying, "that it takes two to make
an agreement." And it also takes two to abrogate an agreement. But these
friends of the seventh day say, The people rendered that old covenant void
by their wickedness, that they were at fault, that God never abrogated it,
that He always stood firm in reference to its conditions and promises,
holding the people to its obligations. Then how was it done away? We will
let Zechariah answer this question: "And I took my staff, even Beauty, and
cut it asunder, that I might break my covenant which I had made with all
the people. And it was broken in that day; and so the poor of the flock
that waited 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."

Judas Iscariot sold his Savior for thirty pieces of silver, cast the money
down at the feet of the priests in the temple; the priests took it and
purchased the potters' field to bury strangers in. And "in that day" the
covenant of God was broken by the Lord. Now, if the Lord broke that old
covenant, it follows that no man enters into it without one more
concurring action upon His part. Upon what mountain has He appeared and
reenacted this covenant? And if it was simply the people's agreement to
keep the ten commandments, how did He make it with all the people of
Israel, seeing many of them were incapable of entering into an agreement?
The truth is this, the Lord made a covenant in the sense of a "Testament"
or institution. This sense alone admits of the irresponsible in its
provisions. In the argument from analogy, drawn from the introduction of
the New Testament, our position is confirmed. The Savior's death gave
force to this testament or will, without any concurring action upon the
part of any man or number of men. And it is a covenant in the sense in
which Greenfield defines the term, that is, in the sense of a testament,
or will. This also admits of covenanted or bequeathed blessings for all
the incapable.

The Sabbatarian view of the term covenant, if applied to the "New
Covenant," cuts off all who do not enter into this "contract." But there
is no reason in calling either testament a "contract." An ea