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DISSERTATION XV.

ON THE

TRANSFERRENCE OF COVENANTING

FROM THE

OLD TESTAMENT CHURCH TO THAT

OF THE NEW.

THE

ISATA II xix. 18, 21, &c.

HE practice of the Church of God, under the Old Teftament, is fo 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 ecosff 2 nomy

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nomy admits of fuch a duty; and if, confider ing 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 Teftament prophets, concerning the New Teftament Church, afford foundation for the exercise of faith in this duty in gospel 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 these, much more of them all, I will not hesitate to conclude, That covenanting is a duty transferred from the Old to the New Teftament Church.

FIRST, I fhall 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 Gospel Church. The formal reafon of every duty originates in the authority of a law upon the confcience. If perfons adventure upon any duty without God's prefeription, they will find themfelves 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 que

tion 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 Teftament 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 Testament may be made out various ways.

1. SUNDRY precepts in that law obliged unto this duty. 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 religions 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 use of divine truth, which is a bright character of God's name. It requires not only an oath, on pro

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per occafions, in civil bufinefs; but also for the purpofe of folemnizing our holy profeffion. If God deign to fwear unto us; is it too much that we fwear unto him? THOU SHALT PERFORM UNTO THE LORD THINE OATHS.

2. THAT it is the moral law, and that only, which obliged unto the duty of covenanting will appear, if we confider that it was a law common to both Jews and Gentiles. The latter, as well as the former, were fometimes employed in this duty. The law of nature taught them, that, as they were OF God, as the firft caufe; fo it became them to be TO him, as their laft end: And, if fo, it cannot rea fonably be denied, that it became them to bind themselves To him. Now, as, in right, they ought; fo, in fact, they did bind themfelves unto God, and that with the folemnity of an oath. One of them reafons to the following purpofe: "Thou art his workmanship; he hath not only made thee, but beftowed all his benefits upon thec."-" To this God ye ought to fwear, as the foldiers do to Cæfar. But they, indeed, for the fake of wages do fwear, that they will, above all things, ftudy the wellfare of Cæfar; and, while you are loaded with fo many, and fo great benefits by God,-will you not fwear unto him? Or, when you have fworn,-will ye not perform? And what fhould you fwear? That ус will always obey his voice;

that ye will never complain of him; that ye

will never complain of any thing he measures out unto you; that ye will always do, and fuffer willingly, whatfoever he fhall think neceffary to put upon you*." Than which nothing can be more conclufive.

3. THERE was no other law by which this duty could be bound on the Old Teftament Church than the moral law. There are only three laws fuppofable in this cafe; namely, the judicial, the ceremonial, and the moral: But as the two former, being incompetent, must be removed, the latter must be established. There is not a fourth.-The incompetence of the ceremonial law is evident from the nature of it; it can enjoin nothing but ceremonies. Now, What is a ceremony? Is it not

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EPICTET. Lib. I. cap. xiv.- -MELANCTHON argues alfo, from the light of nature, in favour of this duty, when anfwering Ofiander's objections against it. Having produced the inftance of covenanting in the days of Jofhua, he adds, "Non adferam hic aliarum politiarum exempla, etfi notum eft, in omni honefta focietate aliqua effe fœdera, quibus ad certorum officiorum communicationem, homines obligati funt, ut apud Xenophontem dicitur πανταχε ἐν τῇ Ἑλλάδι νομος κεῖται, τες πολίτας öμvúvaι ¿μovohœur.” The meaning of which is, in fhort: "I fhall not adduce examples, in this place, of other ftates, although it is known, that there are certain COVENANTS in every lawful fociety, by which men are obliged to the mutual performance of certain duties, as in Xenophon, WHEREVER THE LAW OBTAINED IN GREECE, PERSONS MUST SWEAR THE OATHS OF THE STATE. MELANCTHON Opp. Tom. III. p. 738. Orat. de Calumniis Ofiandri,

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