THE

GOSPEL ADVOCATE.

No. 35.]

NOVEMBER, 1823. [No. 11. Vol. III.

THEOLOGICAL.

TO THE EDITOR OF THE GOSPEL ADVOCATE.

THE GOSPEL COVENANT.

No. I.

THE Christian church, or gospel covenant, is a visible society of people, formed by divine direction, incorporated by divine authority, and connected together by visible ordinances. This society was instituted to promulgate the divine will on earth, and to bring men to the kingdom of heaven. Our Saviour Christ is at the head of this divine institution; it was made and confirmed in him. St. Paul speaks very plainly on this subject, to the Galatians. They appear to have imagined, that this covenant and the law of Moses were so connected, that all who were admitted into covenant were under obligation to the law. But he teaches them a different lesson. With all possible plainness he declares to them, that the law was not a necessary part of the covenant, that it was only added to it for a certain time, and to be done away at the coming of Christ. "The Jaw was added because of transgressions, till the seed, which is Christ, should come.' "9 But though it was only added as an appendage to the covenant, and was to continue no longer than till the coming of Christ; yet the covenant itself was to remain, and the promise contained in it was to stand fast to the end of the world. The covenant that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should. make the promise of none effect." The same principle is urged through the whole of the third chapter to the Galatians. The members of the visible church belong to the same covenant which was confirmed in Christ with Abraham, and of which circumcision was the sign and seal. "The scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham;" that is, preached the gospel before the law was given, and confirmed the covenant in Christ four hundred and thirty years before the law. "So then, they which be of faith," even now, 66 are blessed with faithful Abraham." 16 And the apostle concludes, As many of you as have been baptized into Christ, have put on Christ; and if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise."

From such declarations it appears, that the gospel covenant was no new thing in the time of our Lord and his apostles. It was indeed revealed to Adam, and exhibited to Noah. It was openly promul

gated and "confirmed in Christ" to Abraham. The law was added in the time of Moses, and continued till the coming of Christ, when it was taken away, and the form of the covenant considerably altered. The form was altered; but the substance remained the same. The apostle speaks with much emphasis, " This I say, That the covenant, &c." He also teaches the Hebrew Christians, that their fathers were under the same gospel and the same covenant. "Unto us was the gospel preached, as well as unto them." The gospel was preached to the Israelites; and they were under the gospel covenant, as much as Christians are at the present day. They exercised faith; which is a gospel requirement. "Through faith, Moses esteemed the reproach of Christ greater riches than the treasures of Egypt: for he had respect unto the recompense of the reward. By faith he forsook Egypt, not fearing the wrath of the king; for he endured, as seeing him who is invisible. Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the first born should touch them. By faith they passed through the Red Sea, as by dry land; which the Egyptians assaying to do, were drowned. By faith the walls of Jericho fell down, after they were compassed about seven days. By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace. And what shall I more say? for the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.'

The New Testament writers call the church by the same names that were used in the Old Testament; such as "the circumcision," "the Israel of God," Jerusalem," "Mount Zion," &c. Isaiah calls it a "vineyard." And our Lord speaks of the same vineyard, and of its being let out to husbandmen who proved unfaithful. He then says to the Jews, "What will the Lord of the vineyard do to these husbandmen? They say, He will destroy them, and let out his vineyard to others. Then said he unto them, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof." As much as to say, "This kingdom, this vineyard, this gospel covenant, which ye have enjoyed, shall be taken from you and given to the Gentiles." The church of Christ, both in the Old and New Testaments, is called a vine, and the people belonging to it branches. The Lord "brought a vine out of Egypt; &c." Psalm XXX. 8. "I had planted thee a noble vine, &c." Jeremiah ii. 21. And our Lord says to his disciples, John xv. 5, "I am the vine; ye are the branches." St. Paul compares the church to an olive tree, which had existed before Christ, and has continued since. Rom. xi. 16, 24. The Jews were natural branches; but some of them were broken off because of unbelief, and Gentiles were grafted in, that they might partake of the root and fatness of the tree. Indeed Christians

66

are, in the New Testament, called by Jewish names; as "Israel of God," "seed of Abraham," &c. which indicates, that they belong to the same covenant. And our Lord himself, the great Head of the covenant, is styled "the Lion of the tribe of Judah," "Consolation of Israel," &c. From all this language it is abundantly evident, that the covenant with Abraham was confirmed in Christ as a gospel covenant, that it still continues, and is to remain to the end of the world. The covenant is always the same in substance, though it has varied in its outward form. At different times it has appeared in a different dress. From Adam to Abraham it was almost entirely naked, having no outward ordinances regularly established.* There was nothing outwardly exhibited to distinguish the church from the world. There was gospel faith; and it took hold of a gospel blessing. "By faith Abel offered sacrifice, and obtained witness that he was righteous." "By faith Enoch was translated." By faith Noah built an ark, and became heir of the righteousness which is by faith." Thus the gospel system continued for a long season, with no external ceremonies, except that of sacrifice, to represent the sacrifice of Christ. But in the time of Abraham, the covenant was exhibited in a more regular form. Circumcision was instituted and enjoined, to represent that spiritual circumcision, which is necessary in order to please God or enjoy his favour. By this ordinance, the covenant people were more clearly distinguished from the rest of the world. Some hundred years after, under the ministration of Moses, the ceremonial law was, "added," not as being an essential part of the covenant, but only an appendage annexed to it. A priesthood was instituted; and in process of time a temple was built, and divine worship regulated in a very orderly manner. In this way the system continued till the coming of Christ; when the whole was revised, as it were, and much altered in its outward form. A new edition of the covenant was issued, if we may so speak, not a new work, but a new edition of the same work. That same dispensation of grace, which had been in force from the fall of man, was set forth in a new dress, not so cumbersome and unwieldly, but better adapted to its present design of extending over the whole earth. Some of the old rites and ceremonies were abolished, and others continue much as they were.

Let it be here remarked, that the language which St. Paul quotes, (Heb.viii. 9.) from Jeremiah, does not contradict our argument. The

*We apprehend that this position of our correspondent cannot be admitted without much limitation. Indeed he afterwards limits it himself when he admits the divine institution of sacrifice. If we attend to the reason of divine appointments we shall see why there was no sign of admission into the church. It was because all mankind were then members of the church. To be born into the world, and to be born into the church, were the same thing. Nor was it till the universal prevalence of idolatry rendered a separation necessary, that Abraham received the sign of circumcision, to distinguish the church from the world. Previous to the calling of Abraham there were priests, as appears from the example of Melchisedeck; and that there were sacrifices is also evident from the narrative of Cain and Abel. Ed.

Almighty does not say, that the covenant made with Abraham shall be abolished, but "the covenant which I made with the fathers, when I took them by the hand to lead them forth out of Egypt." When the Israelites came out of Egypt, they entered into a special covenant, and received a promise of national blessings. All this has since been done away. But the gospel covenant, which was instituted long before is still continued; it cannot be disannulled, but must endure to the end of the world.

Being then established in the present truth, we might with propriety go on to speak of the present form of the covenant, and to inquire, what ordinances are enjoined, and what officers are appointed. But the subject is so copious, that it must be deferred to a future number.

One practical inquiry may now be indulged. Do we belong to the Christian covenant? Is it not important that we should belong to it? Is it not criminal to continue out of it," aliens from the commonwealth of Israel, and strangers to the covenant of promise?" It will not indeed be denied, that inward piety and holiness are the most necessary things in religion; but outward things are of some consequence, or they would not have been enjoined. It is of some consequence to be in the Christian church-members of that holy covenant, which was once confined to the Jews, but is now open to all nations. Among all the revolutions that have happened in the world, this holy institution has never been destroyed. Though nations have been overthrown, and the greatest marks of human power buried in ruins; yet this work of God has always survived the shock, and now continues, a noble and conspicuous testimony of its divine origin. He that made it, has promised to preserve it, and to be with it to the end of the world. But this holy covenant can be of no use to us, unless we enter into it, and conform to its principles. We should search carefully, and learn where it is at the present day, and under what form it appears. And, having found it, we should enlist under the sacred banner, and continue faithful soldiers and servants unto our life's end. VERMONTENSIS.

SERMON.-No. XXVIII.

THE STRENGTH AND BEAUTY OF ZION.

(CONTINUED FROM PAGE 309.)

THE third division of our discourse, was reserved for a notice of the formularies of worship in the Church. But the difficulty again recurs of entering upon a field so wide and so fruitful in matter worthy of attention, in the time allowed us on the present occasion. A volume might well be filled in pointing out the beauties and excellen ces of our worship; and then it would be like the glory of Solomon, in the estimation of the queen of Sheba-the one half not told. If the liturgy of our Church has not contributed to the perpetuity of

her existence, it is her greatest ornament-it is, in the language of David, a garment of wrought gold. I am aware, however, that in this state especially, there are so few Episcopal churches, and of course the distinctive principles of our polity, and the peculiarities of our worship, are so little understood, that we have to appear chiefly on the defensive in obviating objections and vindicating ourselves from the accusations laid to our charge as Christians. Objections are frequently made to forms of prayer generally, as prejudicial to devotion. It is supposed, by many who know not the contrary from experience, that coldness and formality are produced by the continual or habitual use of the same forms, which would defeat the great end of devotional exercises. But this objection is so obviously founded in errour, that a few words only, in reply, will be sufficient. Let the persons who make this objection say if coldness and formality are produced in their congregations by the continued use of set forms of praise. It is presumed, they will unhesitatingly answer in the negative! And, if so, let them point out what there is in the nature of prose, not in poetry, to produce these deleterious effects in devotion! It it apprehended that those who make the objection to our Church now under consideration, to be consistent, should banish from their worship precomposed hymns-should sing extempore as well as pray so.

Moreover, it is confidently believed, that the contrary of this charge is the truth; that the use of the same language in our prayers, day after day, and year after year, will the more deeply impress us with their import. And extemporary prayer may indeed produce a kind of interest or feeling that a precomposed form will not; but is this interest or feeling any thing like real devotion—is it not curiosity, or an excitement of the intellectual powers similar to what is felt in hearing a new and eloquent discourse? Neither animal passion, nor any intellectual operation, is of itself devotion-devotion is the work of the heart; and, it is most evident, that in an excess of animal passion, or where a continual effort of the intellectual faculties is necessary either in conceiving or comprehending a new form of prayer, there is less opportunity for the moral powers to be engaged than in the use of a form already furnished and understood.

Besides the objections to forms of prayer generally for religious worship, there are others to the liturgy of the Church in particular. One dislikes its variety of matter as well as the frequent change of position in which it is used; another dislikes its short collects instead of one continued prayer; and another dislikes some particular expression supposed to contain false doctrines. The limited time allowed me will only admit a brief reply to the objections to our worship last named. The principle on which our daily office of devotion is constructed seems exceedingly well suited to the constitution of our minds and to the circumstances under which we are placed. We are so constituted and circumstanced, that variety operates upon us as a stimulus, giving animation and vigour to both body and mind. Even a change of food yields new nourishment; a change of air new salubrity; and a change of amusements new life and spirit.