nature and extent, as well as their sense of the breaches of these
obligations.

In the second head of doctrine, viz., _That it is the duty of a people
who have broken covenant with God, to engage themselves again to him by
renovation of their covenant_; after proving the proposition by several
heads of arguments deduced--1st, From the lawfulness of entering into
covenant with God, whether personal, as Jacob, Gen. xxviii. 20, 21, or
economical, as Joshua and his family, Josh. xxiv. 15, or national, as
God brought his people Israel under a covenant with himself, Exod. xix
5. The consequence holding undeniably, that if it be lawful and
necessary, in any of these respects, to enter into covenant with God, it
must needs be also lawful and a duty to renew the same after the breach
thereof. 2dly, From Scripture precedents of the people of God, who,
after breaking off and declining from God's covenant, renewed the same.
As for instance, the covenant made with Israel at Horeb, was renewed at
the plains of Moab, Deut. xxxix;--by Joshua, chap, xxiv.;--by Asa, 2
Chron. xv. 13, 14;--by Jehoiada, 2 Kings xi. 17;--by Hezekiah, 2 Chron.
xxix. 10;--by Josiah, 2 Kings, xxiii. 2;--by Ezra and Nehemiah, Ezra, x.
3;--Neh. ix ult. and x. 28, 29. 3dly, From Scripture precepts, Deut.
xxix. 1--"These are the words of the covenant which the Lord commanded
Moses to make with the children of Israel in the land of Moab, beside
the covenant which he made with them in Horeb." Psalm, lxxvi. 11--"Vow,
and pay unto the Lord your God." 4thly, From Scripture promises, wherein
the Lord promiseth as a blessing and mercy to his church and people,
that they should renew their covenant with him, Isaiah xix. 21, 23--25;
Zech. ii. 11. For further opening of the proposition, these two
questions were proposed and solved--_First_, Whether all persons who
have broken covenant with God may be admitted to renew the same?
_Answer_, All sorts of persons in the three kingdoms are under the