cousness." Here you will observe, that the matter to be sworn is, that the Lord liveth; or, in other words, that Jehovah, Israel's God, is the only living and true God; and this, you all know, is not only a truth, but at a time when almost all the nations of the world were openly denying it, and bowing down to stocks and stones, it was in a signal manner the present truth; and the opposition managed against it, made the avouching of it by solemn oath a necessary duty.

It is this very consideration that constitutes the principal objection with many to covenanting-work in the present time. Were the appearance made by it for divine truth merely confined to such articles of it as almost no one would controvert or oppose, they would have no great objection to it; but its intermeddling with controverted points, and containing an explicit testimony against a variety of principles held and practices followed by other people, is what they cannot endure. This, however, is its real excellency; and what renders it, in an especial manner, an act of faithfulness. Is it possible, that any people, without this, could act the part of faithful witnesses for God? selves will judge, when the question is applied to a parallel case. Suppose, then, that a person is called to give evidence before a court of justice, in some matter of controversy between man and many of which he has the most perfect knowledge; suppose also, that when he is interrogated respecting the cause, he should absolutely refuse to say one word concerning the point in present dispute, but should only entertain the court with a narration of some matters of fact which all of them knew before, and concerning which no one pres

You your

ent entertained the smallest doubt: I now ask you, what judgement you would form concerning such a witness? I know you would all, without exception, pronounce him an unfaithful, unconscientious witness, and be ready to say, it was not to tell what every person knew before that he was brought there, but purely to give evidence, so far as his knowledge went, concerning the subject in present dispute. Yes; it is properly with matters of controversy that witnesses have to do; as it is solely for ascertaining the truth in things of this kind that they are called. This holds universally, both in matters human and divine. No man can therefore be entitled to the scriptural character of God's witnesses, who will not bear testimony for such of his truths as are matter of present controversy, so far as he has come to the knowledge of them.

By these few observations concerning the external manner of covenanting, you may now put the mode in which it is at present practised among that body with which you are connected to the test, and determine if it is not scriptural. It is scriptural, you see, to go about it, on particular occasions, with all the solemnity of an oath. It is scriptural for both males and females to join in it. It is scriptural to set about it with a particular acknowledgement of the sins, both of former and present times. It is scriptural to set about it in such a way as contains a real recognizance of the obligation of these former engagements the church may be under. It is scriptural to engage in it in such a way as is suited to people's present circumstances. And it is scriptural to peform it in such a manner as to contain a testimony for the present truth. And if all these things are

scriptural, it must be difficult to conceive what objection any one, who takes the word of God for his rule, can possibly have to the manner in which that work is practised in the present day; for all the particulars which have been now mentioned are neither more nor less than a just description of the very mode in which it is at present carried on among Seceders.

SERMON VI.

JER. 1. 4. 5.—In those days, and in that time, saith the Lord, the children of Israel shall come, they and the children of Judah together; saying, Come, and let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten.

WE have already discussed the three first parts of the method laid down for the prosecution of this text, and entered last Lord's day upon the fourth, which was, To give some account of the manner in which the duty of covenanting ought to be performed. This head we divided into two branches; and proposed, first, to consider a little the external, and then the internal manner of performing it. The first of these branches was the subject of our consideration at that time we therefore now proceed to the second, which is, To consider a little the internal manner in which this work ought to be gone about; and on this branch of the subject we lay before you the following particulars.

1. It should be performed with knowledge and understanding. Jer. iv. 2. « Thou shalt swear, The Lord "liveth, in truth, in judgement, and in righteousness." Here you see, it is not enough that persons swear in truth and righteousness; they must also swear in judgement. Without this, their swearing can never be acceptable service to God; and this certainly requires that they have some distinct understanding of the whole matter about which they swear. There is a great difference among the professors of religion, both in regard of natural talents, and likewise with respect to the opportunities they have had for the improvement of them. Some have had more care taken of their religious instruction in the days of their youth, than others: and some have been more diligent themselves than others, in improving the means they have been favored with, for growing in the knowledge of God and divine things. To all this we may add, that the Holy Spirit, whose work it is to open men's understandings, is sovereign in the distribution of his gifts, dividing to every one severally as he will. Owing to these different causes, it is never to be expected in the present state, that all members of the church should be possessed of an equal measure of knowledge, to fit them all equally for the discharge of this or any other part of religious service. Still, however, some competent measure of knowledge, both of the leading doctrines of Christianity, and of the genuine nature of this work, is absolutely requisite to the right performance of it. It is particularly necessary, that the persons to engage in it should have some knowledge of the being and perfections of God, of his gracious character, as a God reconciled to sinners in Christ,