no more become a flood, to destroy all flesh.' It follows, that the rainbow is a token that God will never destroy the world by another deluge; we therefore propose some amendments on Mr. C's view of this covenant.

1st. That it was a gracious act of God the Father 'Originating in him, and ordained by him alone.'

2nd. It respected the church of our Lord Jesus Christ, and gives intimation to the wicked, that one great reason of their preservation is, 'for the Elect's sake,' while it secures the continued existence of the animal creation for the use of man.

3rd. 'It was absolute and unconditional,' and yet might be broken.

4th. It was all promises,' and commands, 'the blessings promised were temporal' and spiritual, 'and commensurate with time' and eternity.

5th. The token of it was the rainbow,' which was not only a security, that the world should never again be destroyed by another flood; but also an emblematical declaration, that Christ the glorious rainbow of that covenant, of which this was but a revelation in part, would never suffer the overflowing vengeance of God, to destroy any true members of this covenant.

THIRD COVENANT.

We have already observed many things on this covenant. I think the true calculation is given in another place. His citations from scripture to prove this a distinct covenant, equally apply to his fifth covenant. Aware of this, he resorts to his

usual plan of composing such scripture as will answer his purpose; he cites Luke, 1. 72. To perform the mercy promised unto our Fathers, and to remember his holy covenant.' He found it would not do, to have the passage so stated, because the fact would then have appeared, that Zecharias was acknowledging the covenant of circumcision; called by Mr. C. a national covenant. He therefore strikes out the words unto the fathers and inserts the words By the Father-such a plan is indeed novel, in the christian world--and would, in any other writer, be intolerable, but with Mr. C. it is not unusual.*

FOURTH COVENANT,

Called the covenant of circumcision.

Because circumcision, was now enjoined, as a seal of the covenant of grace; on this covenant we have already spoken at length. Mr. C. gives you his new system on this covenant. P. 165. I shall present the reader with some amendments to his view of this covenant.

*When I read this passage in Mr. C. I instantly turned to the errata-but found no correction; I then doubted not, but we should have it corrected in his second edition-but was again disappointed: his followers, took it for scripture. Had he even attempted to prove, that the original words admitted of the corrections, then it might have passed along with some of his dipping amendments; but no-we must take it for scripture, just because Mr. C. says so.

1st. 'It was confined' to Christ's family 'alone' consisting of Jews and Gentiles. Circumcision was now revealed, as the seal of this covenant.

2ad. Spiritual 'connection with Abraham, was the ground of claim or interest in it,'which connection is obtained by union to Christ. "If ye be Christ's, then are ye Abraham's seed.'

3rd. That God the Son 'would stand in a particular relation to this family, reign over them as king, protect them by his providence,' and bless them by his glorious gospel and its ordinan

ces.

4th 'It was unconditional. The enjoyment of all these blessings, depended upon,' the obedience of Christ alone, and although they should break this covenant by their sins, HE would 'visit their faults with rods, their sins with chastisement; but his loving kindnes HE would not take from them.

5th. It was a covenant, the visible sign, or seal of which was in their flesh, as a sign of an everlasting covenant.

FIFTH COVENANT;

The covenant made with all Israel at Sinai.

The particular character of the revelation of the covenant of Grace was;

1st. That it was the accomplishment of the promise 'of the covenant of circumcision,' mentioned in the 17 chap. of Gen.and also of the covenant confirmed before of God in Christ by sacrifice, mentioned in the 15th of Genesis and also of the first revelation made of this same covenant, Genesis 12, when Abraham was first called out of Ur.

of the Chaldees. It was the visible accomplishment of a promise, made in each of these covenants. But most of all, the. literal accomplishment of a prophecy, made by God to Abraham, of the sorrows of his seed, and their deliverance. 'And that nation, whom they shall serve will I judge, and afterwards shall they come out with great substance.' Gen. 15, 14.

2nd. Like every other revelation of this covenant, it was unconditional. This was evident from the manner in which it was prefaced. Ex. 20. 2: I am the Lord thy God, who have brought thee out of the land of Egypt, out of the house of bondage.' The people all publicly consenting to this covenant, made it very evidently a covenant of duty. Ex. 19. 8. All that the Lord hath spoken will we do.*

3rd. This covenant, only in part, was written upon two tables of stone, called by the apostle Paul, Heb. 9. 4. "The tables of the covenant; in which covenant we may safely include all the revelations made at Sinai, which comprehended the revelation of the judicial, ceremonial, and moral laws,

*Every time of the particular revelation of this covenant to the church, it became a covenant of duty. The church could never engage in a covenant of duty, without a revelation of the covenant of Grace-because this is the proper foundation of a covenant of duty. The covenant of grace contains the privilege and duty of the church; a covenant of duty, is the engagement of the church, to receive these by faith, to make a public profession of the same, and to have a life, correspondent to the obligations: this is all Seceders mean by covenanting.