Christian hath those exceeding great and precious promises, of which that Surety is also the substance and beauty, and worth; and they are given to him, in order that he may be made partaker of the divine nature, having escaped the corruptions that are in the world through lust. The very acceptance of Christ in his priestly office, making Atonement for sin, and fulfilling the law of God by his perfect obedience unto death, secures holiness of heart and life in his true disciples. The faith that justifies the sinner, destroys sin; and the heart is purified unto holiness. Here is the great glory of the gospel of our redemption; and here the great test, whether we are believers or infidels. If the latter, then we are living according to the course of this world; and if the former, then have we begun "to reckon ourselves dead indeed unto sin, but alive unto God, in holiness through Jesus Christ our Lord."1

SERMON XX.

GOD'S COVENANT WITH ABRAM.

GENESIS XV. 17, 18.

IT CAME TO PASS, THAT, WHEN THE SUN WENT DOWN, AND IT WAS DARK, BEHOLD A SMOKING FURNACE, AND A BURNING LAMP, THAT PASSED BETWEEN THOSE PIECES. IN THE SAME DAY, THE LORD MADE A COVENANT WITH ABRAM.

It is well known in cases of bodily indisposi tion, that a remedy long continued, frequently loses much of its effect; and must be remitted for a time, or applied in larger quantities, or mingled with some other medicine which may increase its energy. Something similar to this state of things may be observed in the experience of others, who yet, like the father of the faithful, live, not by bread alone, but by every word that proceedeth out of the mouth of God. The promise of a country, a posterity, and a Saviour, were repeatedly given to him. He embraced it with all his heart: but his trust

had a natural tendency to grow feeble and as years passed on, with nothing more than reiterated declarations, though proceeding from the God of truth, his heart seemed at length to loosen its hold of simple dependence, and to be almost falling into doubt, and into the grave of comfort which doubt opens to the mind. In this chapter, although upon a new assurance, simply and exclusively directing his faith to the future incarnation of the Word, he believed God, and it was counted to him for righteousness: yet when Jehovah declares the purpose of bringing him out of Ur of the Chaldees, to give him the land of Canaan, he asks a sign from heaven, whereupon his confidence may lean, as something, so to speak, palpable for its support. "He said, Lord God, whereby shall I know that I shall inherit it?" A gracious answer, exhibiting the infinite condescension of the Most High, is immediately vouchsafed. He is commanded to make a sacrifice, and God enters into, and establishes a covenant with him, and with his seed for ever.

In this memorable transaction we possess, as it were the rudiments and sketch of that

2 Gen. xv. 8.

1 Gen. xv. 6.

dispensation of sovereign mercy, wherein it hath pleased God to deal with men, as sinners, and to place before them a salvation, claiming to be received with adoring gratitude; a salvation which it will be their eternal ruin and misery to despise and refuse. I propose therefore to examine

I. THE CONTRACTING

COVENANT.

PARTIES IN THIS

II. THE MANNER OF MAKING IT.

III. I. A covenant is an agreement between persons or parties, for some common end, which may be pleasing or advantageous to both; involving conditions voluntarily assented to by them, and to which they bind themselves by solemn obligations. 'When we speak however, of a covenant of God with men, an important difference must be observed. There is no natural equality between the parties, nor independence of one upon the other; and therefore no mutual adjustment of terms may take place, between them. God wills; and men must obey. But his revealed mind and purpose is called a covenant; because, as respects God, He has no rule of action but his own will, yet is pleased hereby to bind Him

THE SUBJECTS WHICH IT INVOLVED.

self in his dealings with men, to the observance of specified terms. As respects men, they are bound to fulfil the conditions prescribed in the covenant, under pain of forfeiting its offered benefits, and incurring its attendant penalties.'1 In that covenant originally made with Adam, known by the name of the covenant of works, the two parties, Jehovah and his creature, were in entire harmony with each other and consequently had no mediator between them. Adam undertook to serve God in absolute purity; unto which he was enabled, being created in his Maker's perfect image; and blessings were promised to his obedience. That condition, "Do this and live," still holds good to those who choose, in the sad delusion of their hearts, to stand before God on the ground of their own merit: but who,-as man's sinful nature hath made a sinless obedience-the only one which a perfectly holy God can accept, impossible, seal their own condemnation, and wilfully abide under the sentence of the righteous Judge for their violation of the covenant of works.

Where the parties are at strife with each

Goode on the Better Covenant, p. 5. See also Witsius, Vol. I. pp. 23-25. 2 Luke x. 28.