We shall introduce, in this connexion, but one passage more. Writing to the Hebrews, the apostle says "When God made promise to Abraham, because he could swear by no greater, he sware by himself, saying, Surely blessing, I will bless thee, and multiplying, I will multiply thee........that by two immutable things, in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge, to lay hold upon the hope set before us." (Heb. vi. 13—18.)—On this passage, we offer the two following remarks. 1. Here is explicit reference to a promise of the covenant with Abraham, recorded in the seventeenth chapter of Genesis. 2. These promises, and the covenant to which they belong, being afterwards confirmed by an oath, are now the covenant in which Christians stand. We are informed it was confirmed by an oath, that......we"-professing Christians— "might have strong consolation." How could the confirmation of this covenant with an oath afford strong consolation to professing Christians, unless this is, in fact, the covenant in which Christians stand!

We have now proved the continued existence of the covenant with Abraham, by inferencefrom its having never been abolished-from the

testify, that the facts they relate came to pass, "that the scriptures might be fulfilled." (See Matth. ii. 15, and John xix. 36.) If Mr. J. will allow that the calling of believers the children of Abraham, is in fulfilment of the covenant with Abraham; and that this covenant will continue in effect, and to be fulfilled, as long as believers are called after this manner; we need ask no more.-We do not, however, grant that the references in question are similar. Paul undoubtedly referred to the covenant with Abraham, in its primary import. The prime import of the promise made to him was, that believers of all nations should be his children. We have no necessity, and of consequence no right, to understand the apostle in any other

sense.

nature of this covenant-and from the concurrent testimony of the word of God.

We add again, that it is expressly declared to be an everlasting covenant. "I will establish my

covenant between me and thee, and thy seed after thee, for an everlasting covenant; to be a God unto thee, and to thy seed after thee." (Gen. xvii. 7.) It is also referred to, in the New-Testament, as to exist forever. "He hath holpen his servant Israel, in remembrance of his mercy, as he spake to our fathers, to Abraham, and to his seed forever." (Luke i. 55.) We have moreover proved, that this covenant comprises the covenant of grace. So long, therefore, as the redeemed subjects of grace continue in glory, the covenant with Abraham must continue in effect. It will without doubt be stripped of its external appendages, when these have become unnecessary, at the end of time; but the essentials of it will remain in full force forever.

To this argument Mr. J. objects, that the term everlasting is often used to express a temporary duration. It may be so used in the covenant with Abraham. (P. 18.)--The term everlasting is never literally used to express a temporary duration; and we have no right to depart from its literal acceptation without manifest necessity. Where, then, is the necessity of departing from it, in the case under consideration? To take for granted the existence of such necessity, is to take for granted the very point in dispute. Till this necessity can be pointed out, it will be deemed a sound argument in favour of the perpetuity of the covenant with Abraham, that it is declared to be everlasting.

SECTION III.

The Infants of believing, covenanting Parents are in a sense Members of the Visible Church.

THIS is our second inference from the fact already established, that the visible church has been under both dispensations the same body. It is not disputed that infants were constituted members of the church of Israel. They were embraced in the arms of the everlasting covenant, and entitled to all the privileges of which their age was capable. If, then, the visible church is, at present, the same body with ancient Israel, the children of believing, covenanting parents are still, in a similar sense, members of the church. No person, who admits the premises, can deny the justness of this conclusion.-The truth it embraces is capable of being established by a variety of considerations.

1. Children are still connected in covenant with their covenanting parents.-It is undeniable, that the covenant formerly embraced not only parents, but their children. Its requirements respected them. Its promises reached them. Abraham must circumcise his children as well as himself. He must "command his children and his household after him," as well as pursue himself the path of duty. And, on the other hand, God promised to be their God as well as his. This covenant connexion of children with their parents is recognized in every part of the Old-Testament. A multitude of passages to this purpose

might easily be adduced.But whatever covenant connexion children formerly enjoyed, the children of believing parents enjoy still. We have proved that the covenant with Abraham is still in force; the covenant of the church has ever been the same. If the Jewish parent was bound in covenant to bring up his children for God, the Christian parent is under similar bonds. If the Jewish parent could plead a promise for his offspring, the Christian parent can plead the same. "The promise is to you and to your children." (Acts ii. 39.) This covenant connexion of children with their parents fully establishes a connexion between such children and the church.

2. It is evident from prophecy, that children must, under the present dispensation, be connected with the visible church. It is predicted that at a certain period, probably near the Millennium, "nations shall be born" to the church; "nations shall flow to it;" "the kingdoms of this world shall become the kingdoms of Christ," &c.† Was there ever a nation or kingdom which contained no children? Manifestly these predictions can never be in their full extent accomplished, if children have no connexion with the church of Christ. Jeremiah, speaking with an ultimate reference to the restoration of Israel "in the latter days," says, "their children shall be as aforetime." (Jer. xxx. 20, 24.) The children of these converted Jews, whose church-standing will un-1 doubtedly be similar to that of converted Gentiles, must then "be, as aforetime," members of the visible church.

*See particularly Deut. vii. 9, xxx. 6, and xxxi. 12, 13; Ps. xxxvii. 26, lxxviii. 5-7, ciii. 17, 18, cxii. 1, 2; Prov. xx. 7, xxii. 6, xxiii. 13, 14, xxix. 17; Is. xliv. 3, 4, lix. 21, lxv. 23; Jer. xxx. 39; Mal. iv, 6, &c. + Is. lxvi, 8, ii. 2; Rev. xi. 15.

3. That the children of covenanting parents are still in a sense members of the visible church, is also evident from declarations in the New-Testament. Some of our Saviour's friends, on a certain time, "brought unto him infants, that he would touch them. And when his disciples saw it, they rebuked them. But Jesus said, Suffer little children to come unto me, and forbid them not; for of such is the kingdom of God." (Luke xviii. 15, 16.) It cannot be denied that these were literally little children. They are expressly called infants; they were brought unto Christ in their parents' arms, and they were taken up in his arms and blessed.* But "of such is the kingdom of God." What does the phrase, "kingdom of God," denote? Does it denote the kingdom of future glory? If little children belong to this kingdom, they belong to Christ; and ought to be members of his church on earth. Or does it denote, according to its most usual signification in the four evangelists, the visible church? In this sense, it is explicitly in our favour, and needs no comment. "Suffer little children to come unto me, and forbid them not; for of such is my visible church."—In order to evade this argument, Mr. J. contends that the phraseology will admit of another construction.

Of such is the kingdom of God"-not, says he, "of such in age or size; but of such in the moral temper of heart; in humility and docility of disposition." (P. 30.)--Suppose we admit this interpretation. Little children, then, have a "disposition," a "moral temper of heart," which fits them for heaven, and without which none can be

Compare Matth. xix. 13, and Mark x. 16.