and also my covenant with Isaac, and also my covenant with Abraham will 1 remember; and I will remember the land."

Some suppose that the covenant of grace is numerically the same with the covenant of redemption: that the covenant of grace is nothing more nor less than a revelation of the covenant of redemption to a person, whom it is the purpose of God to save; being given by the Father to the Son in that covenant: for, say they, should we distinguish these covenants the one from the other, "there would be as many covenants as there are believers."

It appears to me not so. I think that thousands of persons may, through the influences. of the Holy Spirit, he brought to embrace the covenant, and yet there be but one covenant. Each of the thousands cordially embraces one and the same covenant. Let ever so many sinners be converted, and they all will embrace one and the same Jesus. When sinners come to Christ, they, in effect, set their names to the covenant, but this does not suppose that there are as many covenants as there are names.

The people of Israel, at a certain time, were eminently under the rod of oppression on account of their sins; and viewing their depressed condition, they say, "We are in great distress. And because of this, we make a sure covenant, write it: and our princes, Levites and priests seal unto it."* Nehemiah and many others set their names to this covenant. Their names were many, but the covenant was one. Although believers in the covenant of grace are many, yet the covenant itself is but one, is evident from Scripture. "It may be useful to refer to a few passages "The secret of the Lord is with them that fear him, and he will shew them his covenant. He hath given meat unto them that fear him, he will ever be mindful of his covenant. Ye are the children of the covenant." The children

are many, the covenant is but one.

* Neh. ix, 58.

The agreement which is supposed to have subsisted between the Father and the Son, "from the foundation of the world" is properly denominated the covenant of redemption. This covenant contains a law binding on the parties concerned. Our Lord, in doing the things contained in this law, could perform the work of redemption, and make an atonenient for sin. In his agreement with the Father, he bound himself to be governed by this lare. This is another thing, from what is commonly understood by the MORAL LAW. Some seem to suppose that Christ being a divine person, was able to do infinitely more than the law required of him as a man; and this superabundant work they consider as being done in behalf of sinners." And this they call an infinite atonement; and being set to the account of sinners, secures the salvation of all believers. They seem to consider "the atoning merit of Christ's righteousness" to consist in the work of supererogation. It is true, that Christ the Son of God bound himself to perform a certain work, for the redemption of man; but he never bound himself to perform a work in behalf of sinners which they themselves were under obligation to perform. Sinners are under obligation to love God with all their heart; but they are not bound by any law to make an atonement.

The Son in the covenant of redemption, has bound himself to his Father to make an atonement for the sin of man. There is no law, which man is under, which lays this obligation upon him: it is peculiar to the agreement between the LORD JEHOVAH and the Branch.

These things now very briefly brought into view, I shall endeavour to set in a convincing point of light in the subsequent Sermons.

A great part of the work contained between him and his Father, our Lord performed in the days of his flesh; but he will not quit the work as Mediator and Intercessor till the end of time, "when be shall have

delivered up the kingdom to God, even the Father: when he shall have put down all rule, and all authority and power. For he must reign, till he hath put ail enemies under his feet."

We ought to love the Father with all our heart, according to the example of the only begotten of the Father, who loved him with all his heart. Nevertheless, this example of Christ is not that only which is influential to man's salvation. The Son of God it is true, could not perform the work of redemption, unless he were sinless; still, mere sinless obedience cannot make atonement. But this is to be considered in its

proper place.

The covenant of redemption contains the work of Christ as prophet, priest and king. Atonement, I understand to be that, whatever it be, on the account of which, the sinner is made a subject of grace; is justified, accepted and glorified.

A great variety of expressions are used in the sacred Scriptures to signify the work of redemption, or that in which the atonement consists.

Speaking with reference to the Seed of the woman, God declares to the serpent, "It shall bruise thy head."

Isaiah remarks; "Surely he hath borne our griefs, and carried our scrrows, yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. He had done no violence, neither was any deceit in his mouth. Yet it pleased the Lord to bruise him; he hath put him to grief."

In the New Testament the work of our Saviour for the redemption of man is expressed by his death; by which he "destroyed him who had the power of death." It is said, that He condemned sin in the flesh; that the righteousness of the law might be fulfilled in us: That He died the just for the unjust: That

He was made to be sin for us, who knew no sin; that we might be made the righteousness of God in him: That he was delivered for our offences, and was raised again for our justification." "For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich." And the blood of Christ is abundantly brought into view as expressive of atonement; And as being that alone which cleanses from sin.

The Son having fulfilled his part of the covenant, the promise of the Father secures to him and his seed blessings forevermore. Hence see the eighty-ninth Psalm; "I have made a covenant with my chosen, I have sworn unto David my servant. Thy seed will I establish forever, and build up thy throne to all generations. My mercy will I keep for him forevermore, and my covenant shall stand fast with him. His seed will I make to endure forever, and his throne as the days of heaven.”

The Scriptures speak of two Adams, the first and the last. "And so it is written, The first man Adam was made a living soul, the last Adam was made a quickening spirit.'

God made a covenant with the first Adam; but he was not steadfast in the covenant; he disobeyed his Maker and he died. And unless God had made another covenant with "the second Man, the Lord from heaven," Adam and all his posterity must have remained in eternal death. For he was sunk too deep in death ever to arise to life and happiness without the mighty power of God. And nothing could render the exercise of this power consistent short of the blood of the everlasting covenant." Let the heel of the Son of man be bruised and this would crush the head of the serpent. This being done a foundation is laid for the salvation of man; this opens a way into the holy of holies, even into heaven itself, the paradise of God.

To Adam a very important part was assigned in the garden of Eden; so that the future happiness or misery both of himself and his posterity, was suspended upon his individual conduct. He was appointed the covenant head and representative of the human race. He received his commission and took his station. His duty was made plain before him; and he was taught the consequences of erring from the path of duty. He disobeyed his Maker's positive command by eating of the tree, of which God had said, "Ye shall not eat of it lest ye die." And "by this one offence judgment came upon all men to condemnation. By one man's disobedience many were made sinners." The apostasy of the first Adam has not only made us sinners; but through his fall we are dead in sin And we can be restored to life through the Second Adam only. "And you who were dead in trespasses and sins hath he quickened through Christ Jesus" Immediately upon the first act of disobedience, the moral image of God after which Adam was created fled from him. Having "sought out many inventions," Adam was no longer entitled to the favour of God. Therefore the Lord God drove out the man from the pleasant garden of Eden: "and he placed at the east of the garden of Eden cherubims and a flaming sword which turned every way to keep the way of the tree of life.”

Adam now ceases to act in a public capacity; he cannot return into Paradise and regain his former station, agreeably to former appointment. He cannot restore himself. He cannot give to God a ransom; cannot redeem, himself from his "vain conversation." And the same inability to redeem the soul dead in sin, lies upon all mankind.

God, by the fall of man however, is not disappointed: "he will not give his glory to another, nor his praise to graven images." Man being fallen, the covenant with the first Adam being broken; the set time is now come for the revelation of the covenant of redemption between the LORD JEHOVAH and the Branch.