fubfcription to the contents of the New Covenant for the word imports fuch an action as perfons perform when they fet their hand unto a written deed, in token of their approving the contents of it; or, as when perfons fubjoin their name`to a letter, in the ordinary manner in which they fubfcribe it. -Again, public covenanting is nothing else than a public and focial acceptance of it, adapted to that œconomy which the covenanters enjoy: This will be evidenced, I hope, in all the inftances which fall under our confideration. Hence, in fome of them, the promises of the Covenant of Grace only are expreffed, and the Church's Engagements unto Duty are implied. The ftipulation is mutual, however, as these promises, by the working of God's good Spirit, were made effectual, to bring perfons and churches to give themselves unto the Lord, as also, to take God for their God, for ever and ever. For example, God's promife to Abraham was, "I am thy fhield, and exceeding great reward;" and his engagement is included, though not expreffed. This is evident from his faith, patience, and refignation to the will of God.

4. THE Eternal Contract and our Ens gagement to Duties ftand in the clofeft connection with each other, as the promifes and privileges of that Covenant are the grandeft motives to enter into thefe Engagements. Thus, Is it not a forcible motive to take hold of Jefus Chrift, as the only propitiation for our fins, that God hath fet him forth to be a propitiation, through faith in his blood? Is it not a cogent argument, to take his righteousness as the only foundation of our access to, and acceptance with God, that we have 'accefs, with boldnefs, into the holieft of all by the blood of Jefus? Can there be a ftronger argument for our taking hold of the Covenant of free and rich promise, as our only charter to the heavenly inheritance, than God's making with us an everlafting Covenant, even the fure mercies of David? Can there be a ftronger excitement to take his word, for our perfect and only rule of faith and practice, than his giving us fuch a light to our feet, and fuch a lamp to our paths? Can any but an unbelieving and ungrateful heart refufe to take his Spirit, as the fole guide into all truth, feeing he has engaged to bestow

fuch

fuch a leader?" Howbeit, when the Spirit of Truth is come, he will guide you into all Truth." Can any hesitate whether we should, each for ourselves, avouch the Lord as our own God, seeing God hath faid, I am the Lord thy God?" If a God in covenant hath given us a fyftem of pure ordinances, holy doctrine, fpiritual worship, evangelical government and difcipline, Why should not every perfon, who claims an intereft in this covenanted God, refolve to continue in the faith, profeffion, and obedience of that system all the days of his life? The infpired fyftem is conferred on us for our own good, as well as God's glory; That gratitude, therefore, which inspires with love to his glory, which difpofes to prefer it above all things, will also inspire with love unto his truth, as the means of advancing it; and, of confequence, with the hatred of every false and wicked way: The more as our own advantage is infeparably connected with his honour, and immediately fubordinated to it. If God promise the enlargement and continuance of the kingdom of Chrift, as an encouragement to his fubjects, Why fhould not they most ardently defire the enjoyment of that E comfort?

comfort? Why fhould they not use every mean of his appointment for obtaining it? In one word, If perfons are infinitely obliged to God, being redeemed by his Son, fanctified by his Spirit, and faved by his Grace? Does not juftice, as well as gratitude, fay, we are not our own? Why should not we devote our fervices unto our rightful Lord, depending upon the power of his HOLY SPIRIT, that he may enable us to do our duty, unto the praise of his grace in all the churches. Amen *.

IN the LAST PLACE, We fhall furvey the State of the Church from the Fall of Adam to the Covenant between God and Noah, before the Flood.-And we may take a view of it both in its conftitution and continuance. As to the FIRST we may obferve,

1. THE person who erected this Church was no other than the Son of God. I find fome authors who explain this appearance of the Father, I cannot eafily reconcile myfelf to go into it however; "for no

* See the Bond for renewing our Solemn Covenants.

man

man hath feen God at any time; but the only begotten Son, who is in the bofom of the Father, he hath declared him." I fhall not stay to prove, that all the appearances, with which the Qld Teftament Church was favoured, were made by the Son God, as this point has been demonftrated, with a degree of evidence fuperior to reasonable contradiction, by others.-Our tranflation describes his appearance thus; And they

heard the voice of the Lord God walking in the garden, in the cool of the day *." But, if we turn to the infpired original, we will find that it was the VOICE which WALKED; the word voICE and WALKING are connected together: And by the VOICE we are to underfland the word, that is, the perfonal Word; he then walked in the garden, as a prelude of his afterwards walking up and down in our world, in the fulness of time. The ancient Church understood this text of the PERSONAL WORD, and they were not deceived t; the bufincfs

Gen. iii. 8.

For proof of what is above afferted, the learned reader may confult Boston's Tractat. Stigmologic. p. 62; Dr OWEN's Exercit. prefixed to his Expofition of the Epistle to the Hebrews, Vol. I. p. 114, 115.