We have now proved, we think to a demonstration, the identity of the visible church, in all periods of time.

It is at present called, as was predicted, by a new name: (Is. lxii. 2.) it has been brought under a new and brighter dispensation; but to all intents and purposes it remains the same as before the coming of Christ.

We shall proceed, in the following sections, to make a number of inferences from this important fact.

SECTION II.

The Covenant of the Visible Church the same, under both Dispensations.

THIS is our first inference from the identity of the church, as established in the preceding section. The church is indissolubly and essentially connected with its covenant. It cannot possibly exist without it. If we destroy the covenant, we destroy the church. If we essentially change the covenant, we change the church.-These positions have the countenance of Mr. J. himself. He states that the sameness of the Jewish and Christian churches "cannot be proved, by showing that they are founded on the same covenant; for there is no evidence" that their covenant is the same. (P. 28.) This form of expression necessarily implies, that if there were evidence of the sameness of their covenant, there would be equal evidence of the sameness of these churches. implies an inseparable connexion between the covenant and church. Hence, would he admit

It

the identity of the church under both dispensations, he could not avoid concluding, that the covenant of the church has also been essentially the same.

What was the covenant of the church of Israel? Was it the Sinai covenant? No; for God had solemnly promised to be their God, and, when speaking of them, uniformly calls them his people, previous to the promulgation of his covenant from Sinai.*-The covenant of the ancient church was unquestionably the covenant with Abraham. In this covenant, God first promises to be the God of Abraham's posterity. Immediately after, he begins to call this favoured family his people. And in all subsequent scripture, when speaking of them as his people, he usually annexes some special reference to his covenant dealings with Abraham.t-That the covenant with Abraham was the covenant of the church of Israel, is evident from the Mosaick institutions themselves. The design of these institutions was merely that God might establish Israel to be a people unto himself, and that he might be unto them a God, as he had "sworn unto their fathers, to Abraham, to Isaac, and to Jacob." (Deut. xxix. 13.)Since, then, the covenant with Abraham was the covenant of the ancient visible church; and since. the visible church has been under both dispensations the same; the covenant with Abraham must now be the covenant of the visible Christian church.

That the covenant with Abraham still exists, as the covenant of the church, may be argued from many other considerations.

*See Ex. iii. 6, 7, &c.

+ See Ex. iii. 6, 7; Ps. xlvii. 9; Luke i. 68, 73, &c.

It still exists, because it has never been abolished. As God established this covenant, and gave it to his church, it must remain till it is abolished by the same authority. Where, then, is the

evidence that God has abolished his covenant with Abraham? Suffice it to say, that no such evidence exists. No, there is not one particle of such evidence in all the word of God.-Mr. J. indeed supposes, because the ancient token of this covenant is not now to be enforced on Gentile believers, that the covenant itself is done away. The token of a covenant, says he, "is one species of language. The language of the rainbow is, There will never again be a deluge." When, therefore, God prohibits the token of a covenant, he says, "let it be no longer said that such a covenant exists." (P. 26.)-The whole of this argument proceeds on the principle, that in covenanting, a visible token is essential. Is this true? May not promises and requirements be mutually binding, without such a token? May not a covenant exist without it, as well as with it? Hence, had God entirely removed every token of his ancient covenant, might he not still leave the covenant itself, in all its force ?-But, even admitting that a token is essential to a covenant, may not God affix to his covenant such a token as he pleases? May he not, with a change of circumstances, alter the token of his covenant at pleasure, and still the covenant remain the same? Were the rainbow to give place to a visible circle in the heavens, which God should inform us was emblematick of the same, would Mr. J. suppose the covenant with Noah vacated? Would he have reason to fear another deluge? And if circumcision has given place to another token, which

God has informed us is emblematick of the same, has he any reason to conclude that the covenant with Abraham has been abolished?-On any ground, therefore, the prohibition of circumcision to Gentile believers furnishes not, in itself, one particle of evidence, that the covenant under consideration has ceased to exist.*

That the covenant with Abraham still exists, as the covenant of the church, is also evident from its promises and requirements. Every covenant consists essentially in promises and requirements. If, therefore, the covenant with Abraham shall be found to present the same general promises and requirements which are held forth to believers under the gospel, we cannot avoid concluding, that this is still the covenant of the church.

This covenant holds up a Saviour, as the object of faith; (Gen. xii. 3.) and so does the gospel. It contains promises of all needful temporal blessings; (Gen. xvii. 8.) and so does the gospel. (1 Tim. iv. 8.) Here are promises of great prosperity to Zion; (Gen. xvii. 2.) and these promises are repeated throughout the Bible.

*Mr. J. more than once intimates, that he considers the covenant with Abraham still binding upon the Jews. "When they shall repent and return," says he, "God will again remember his covenant." (P. 20.) Repentance and reformation, then, will be a virtual fulfilment of their part in the covenant with Abraham. And when they have fulfilled their part, God will be faithful to remember his, and, as expressed in the next sentence, "he will restore his favour." From this account of the covenant with Abraham, I cannot for my life see, that it is not the covenant of grace. Repentance and reformation are its conditions; the favour of God its promise.-Furthermore; it appears from the above concession, that the converted, restored Jews will be placed on the footing of the covenant with Abraham. Will they not be members of the Christian church? Will not their church standing be similar to that of the converted Gentiles?-In short, if Mr. J. will consistently follow his own concession respecting the Abrahamick covenant, we will ask no more.

(Luke xii. 32.) Here are promises in which Abraham saw his title to heaven;* and believers find such promises in the gospel of Jesus. Here are promises of distinguished honour for the seed of Abraham; (Gen. xvii. 6.) and his spiritual seed find such promises in the New-Testament. (Rev. iii. 21.) In short, God here promises to be a God to his people, and their children after them; (Gen. xvii. 7.) and a greater promise never has been, or can be made, in this or in the coming world. (Heb. viii. 10; Rev. xxi. 7.)

Mr. J. having quoted the covenant with Abraham, asks the believer, with an air of confidence"Is this the covenant which God has made with you? Has God covenanted to give you these blessings?" (P. 17.)-With equal confidence we ask the believer-" Is" not "this the cove.. nant which God has made with you ?" Has he ever covenanted to give you any blessings which are not implied or included here?Let us now look at the requirements of this covenant. In promising to be the portion of Abraham, he implicitly required Abraham to accept of him as his portion. In holding up the Messiah as an object of faith, he implicitly required him to believe in the Messiah. In requiring of him circumcision, he required that of which circumcision was an emblem, viz. a renewal of the heart to holiness. And he expressly required him to walk before him, and be perfect. (Gen. xvii. 1.) Has God ever ceased to make these requirements? Or will he cease to make them of fallen creatures, so long as the world endures?

* Compare Gen. xvii. 8, with Heb. xi. 9, 10.