Having thus shortly unfolded this comprehensive concatenation of promises constituting the Covenant of Grace, it may perhaps, be demanded, if it be useful in the public instructions of the church, to observe this order of arrangement?I regard it, certainly, as not without its benefit, for the clearer illustration of the gracious system of the gospel; and for communicating precision and distinctness to the conceptions of the christian in contemplating that institution of mercy under which we now exist. It is that order in which its blessings naturally offer themselves to the heart of the believer for the encouragement and consolation of his faith, and to the mind of the convinced sinner, to invite his confidence in supplicating the throne of grace for the pardon of sin; and to confirm his trust in building his eternal hopes on the foundation of Christ. Under the deep sense of his misery, and of the utter impotence of nature to impart any relief to his troubled mind, the promise of the Saviour must yield his first consolation, and offer his first refuge. Under the convictions of guilt, and of the just displeasure of Almighty God, the promise of the free and full forgiveness of sin, must first administer peace to his anxious thoughts. And when persuaded to embrace the gospel in faith, he will experience the necessity of having continual recourse to the promises and aids of the Holy Spirit, for the sanctification of his nature, and his growth in grace. Without this precious resource, he would find himself too weak to contend against the corruptions of the heart, and the seductions of the world. In

the progress of the divine life he will experience the benefit of continually resorting to the promises of the covenant for his encouragement in duty, his comfort in trials, and, at length, his support in the great conflict of death. Finally, in the promise of eternal life we behold the glorious reward of his faithful labours, and the blessed consummation of all his pious hopes. In this order, therefore, a sincere believer will most reasonably be led to contemplate the precious promises of the new covenant.

OF THE CONDITION OF THE COVENANT OF GRACE.

Having treated of the constituent promises of the covenant, it falls next in order to state its conditions. Those who confound the Covenant of Grace, and the Covenant of Redemption, pronounce the righteousness of Christ to be its sole and exclusive condition. And, if we enquire after the meritorious title of the redeemed sinner to eternal life, it is, beyond all question, to be found only in the Redeemer's righte ousness. Those, on the other hand, who adopt this princi ple-that the covenant is made with the believer through Christ, affirm that faith is its proper condition ;—that is, his explicit acceptance of the gracious propositions of the cove nant, with full understanding and hearty acquiescence in their terms. This sincere, intelligent, and affectionate act of the mind, gives him, according to the promise, an interest in the merits of the Redeemer, and lays the foundation of that holi

nes of heart which introduces him to the possession, and qudifies him for the enjoyment of eternal life.

Aproper decision on this subject depends, in a great degree, on the implication of the term condition. If it intend any ac of obedience on the merit of which the blessing is bestow, it is evident that the believer possessing no such merit in himself, and the covenant, in relation to him, being willy of grace, it must, in this view of it, be without any condon, there can be no covenant with the believer. But if, bythis term, be intended the qualifications which prepare theoul to receive and enjoy the ultimate blessings of this most-acious institution, and in consequence of which the blessing received through Christ; it comprehends all the virtues an graces of the divine life. With strict propriety, indeed,hey cannot be denominated conditions of the covenant; bought justly to be ranked among its promised blessings. They are the gifts of God through the Spirit.

In order to give to this subject as much simplicity and plainness as possible, reeably to the system hitherto pursued, it is necessary to ear in mind, what has been before suggested, that the new Cvenant is to be ranged under that species of contracts which e denominated gratuitous. In this class the condition requies only the explicit acceptance of the favour, with proper dispsitions, and a hearty acqui

escence in the object, and concurrence in the designs of the benefactor.

The dispositions, then, with which we ought to recive the blessings of the covenant arise out of a just sense the wants, imperfections and miseries of our natural stat, for which the covenant is designed to provide a graciou remedy, and a due appreciation of the infinite mercy God, through Christ. A profound conviction of sin serv to exalt the condescension, and grace of God in this get salvation. And a pious, and believing estimate of the frness, the richness, and completeness of the redemption tha1 in Christ Jesus, must have the effect to awaken the gratitu of the believer, to inflame his love, and produce ferve devotion of heart to the service of God. Such are the fris of a cordial reception of the covenant; and they are the tural offspring of a sincere belief in the gospel. Faith in Chrymay, therefore, with propriety, be esteemed the conditiof this covenant. It prepares the believer to accept its blings with proper and humble dispositions. And this is le testimony of the evangelists, and of all the apostles-thy faith hath saved thee,-by grace ye are saved, throu faith, and that, not of yourselves, it is the gift of God." The mercy of God requires only a willing mind, and a ell disposed recipient to bestow on it all the plenitude of is grace, through the merits of the ever blessed Redeemer

Another requisite in compacts of this kind, is a hearty ac quiescence in the object, and views of the benefactor. Of this whole dispensation of grace then the acknowledged object is the restoration of human nature to its lost holiness, as the only way to perfect happiness, and to immortal life. In the desire of happiness all men will earnestly concur, but not all, of a happiness through sanctification of their nature; the acquiescence of the heart in this object, implies the love of universal holiness. Of this affection, the efficient principle is a cordial belief in the gospel of our salvation, and in Jesus Christ, the great sum of the gospel. Therefore, in this view also, faith is to be regarded as the condition of the covenant. But it must ever be remembered that it is a condition simply of qualification, not of merit. Merit in man would destroy the idea of mercy in God. How, indeed, can our belief of the most pure and excellent truths, although ultimately preparing the soul for her heavenly inheritance, be the ground on which we can meritoriously claim the possession of the blessing? Faith, therefore, is only the gracious condition of a most gracious covenant.