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lates his oath may not be finally accurfed, yet this fin deferves it in an eminent degree; and all who continue under this guilt fhall be eternally accurfed. The practice of ratifying covenants with God by folemn oath was as ancient as the days of Mofes, at least.

Ir is now time to fubjoin a REFLECTION or two on what has been explained:

1. THE higheft, as well as the loweft ftations of life, may be filled to the glory of God. Courts, especially fo corrupt ones as the Perfian, had many things in them unfriendly to religion. Courtiers, in fuch circumstances, have temptations unto almost every fpecies of iniquity; but the grace of God can break the fnare, and make his children escape.

2. PERSONS of genuine zeal for the honour of God will improve fuch opportunities as their ftation affords them for the advancement of it. While they ftand upon their watch-tower, they will be difpofed to obferve what advantages are offered, as alfo what dangers are threatened. And fuch was the anxiety of Nehemiah's heart, in this matter, that the finiles of the greatest monarch upon earth could not footh it, while the city of his God lay in ruins.

3. GREAT apoftacy among covenanters, and fevere chaftifements, either felt or feared,

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fhould be incentives unto folemn confeffion and ferious repentance. Judah's fin brought him low; Nehemiah made this a ground of acknowledgment, and a reason for covenantrenovation. Our cafe is greatly fimilar to theirs When we were a kingdom, like them, we were far from ferving God in our places and ftations. Now we are fervants, not to a defpotic Prince, as Judah was, indeed, but to the Legislature of a neighbouring kingdom. Our land yieldeth a fund of tax for that power which God hath fet over us for our fins. What is to be done in fuch a cafe? We must halt between two opinions, fay fome: The times are too bad for making a furrender of ourfelves unto the Lord: But, faid Nehemiah, in all this diftrefs, LET US MAKE A SURE COVE

NANT.

DISSER

ON THE

TRANSFERRENCE OF COVENANTING

FROM THE

OLD TESTAMENT CHURCH TO THAT

OF THE NEW.

ISATA II xix. 18, 21, &c.

THE

'HE practice of the Church of God, under the Old Testament, is so decifive in favour of covenanting, that there is no room to hesitate, If it was the means of reformation under that difpenfation. But, under the New Teftament, not a few difpute its lawfulnefs, as well as the expediency of attempting it. To determine this point, I fhall Enquire, -I. If the Laws, by which the Old Teftament Church was bound to perform this duty, be of perpetual obligation under the New Teftament. -II. If the Spiritual nature of the better cosff 2 nomy

nomy admits of fuch a duty; and if, confidering the peculiar genius of it, especially the peculiar form in which the promises of it are administered on the part of God, we are laid under particular obligations to fuch a practice on our part. III. Whether the predictions of the Old Testament prophets, concerning the New Teftament Church, afford foundation for the exercife of faith in this duty in gofpel days. -IV. If this duty was taught and exemplified in the doctrine of our Lord Jefus Chrift. If I prove the affirmative of any of thefe, much more of them all, I will not hesitate to conclude, That covenanting is a duty transferred from the Old to the New Testament Church.

If perfons

FIRST, I shall enquire if the LA w, by which the Old Teftament Church was bound unto the performance of this duty, be of perpetual obligation in the Gofpel Church. The formal reafon of every duty originates in the authority of a law upon the confcience. adventure upon any duty without God's prefcription, they will find themselves at a lofs to anfwer that important queftion, Who hath required this at your hand? The nature of the divine law determines the fpecific nature of thofe duties which are required by it: That is, pofitive laws enjoin pofitive obedience, and moral precepts moral obedience. The queition before us refolves itfelf into this form, Was covenanting enjoined by the moral law;

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or by fome pofitive precept under the Old Tef tament difpenfation? To avoid ambiguity, as much as may be, on this head, it may be obferved, That laws are faid to be moral which take rife from the nature of God, and from that relation in which he ftands unto his rational creatures, as their moral governor. Thefe laws are to be found, as in miniature, in the ten commandments; and are more copioufly explained in the writings of the prophets and apostles: But they were of force prior to the giving of the law from Sinai; and to the various hints which were given to the patriarchs. That the moral law, and that only, afforded warrant for covenanting under the Old Teftament may be made out various ways.

1. SUNDRY precepts in that law obliged unto this duty. The first The first precept, for example, binds us not only to know, but alfo to acknowledge and avouch the only true God as our God. Now, when this avowal is focial, as well as fecret, it cannot imply lefs than public covenanting. The fecond precept of the decalogue enjoins us to receive, obferve, keep pure and entire all fuch religious ordinances as God hath appointed in his word; one of which is, vowing and fwearing unto the mighty God of Jacob. Once more, .The third precept demands the holy and reverend ufe of divine truth, which is a bright character of God's name. It requires not only an oath, on pro

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