a God of absolute, infinite perfection, but a being more or less like themselves. We see sometimes in a British court of justice a criminal pleading guilty; and something analogous to this must take place in the heart of every sinner, or he will perish. Do we feel this? Have we passed sentence upon ourselves? Have we echoed the sentence of our own condemnation? But in a human trial, the King will delegate some one to judge and condemn the criminal, but no one can be delegated by God to judge the sinner. How is the criminal to know the royal clemency, to know it in such a manner as to give him relief? He must be aware the royal prerogative enables the King to extend his clemency to whom he pleases. And this is strictly analogous to the case of the sinner with God. It is impossible we can know God otherwise than as a God delighting in mercy, and ourselves as condemned criminals. To know God in any other manner will avail nothing; to know that the King has power to pardon, will afford no relief; we must know God in his law and in his gospel, and know him in his Son as a Rewarder of them that diligently seek him; it is a knowledge of this which induces the believer to seek him. There is also in the text to be considered, the covenant grace, of the Father, Son, and Spirit, and the

of

necessity of such a covenant; but this must be reserved for another opportunity.'

1 Mr. Howels' preaching was extempore, with the aid merely of a brief analysis or skeleton of his sermons, of which several specimens have been given by Mr. Bowdler, in his two very interesting volumes before the public and it not unfrequently happened that the preacher, warmed by the discussion of one part of his subject, was led away from a strict adherence to the outline he had originally prescribed; of this an illustration occurs in the above sermon, which comprises cnly his first division other similar instances would doubtless be discoverable by a comparison between some of the sermons of this volume, and the analysis from which they were preached. The editor not having the dates of this or the following sermon cannot be certain, but thinks it probable that the latter was preached in continuation of the subject here referred to by Mr. Howels, as involved in the text then under his consideration.

SERMON II.

ON THE COVENANT OF GRACE.

I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people.-ISAIAH XLII. 6.

YES, and he will give a people to him. The covenant of grace is so rich, that it comprises all the wealth of God. Christ is given to his people as the covenant, because he is the Head and the Mediator of this Covenant. The parties. to this Covenant are the Father, the Son, and the Holy Spirit. Some have said that the Holy Spirit is not mentioned as a party to this Covenant; but it is clearly revealed in the Scripture that he is as much a party to the Covenant as the Father and the Son. In speaking of the Holy Spirit, scripture mentions him as acting by concert with them, and consequently by Covenant. When the Father and Son are working, we find the Holy Spirit

working also. It is said of the Saviour, that he, through the Eternal Spirit, offered himself without spot to God. Our attention is primarily directed to Jesus Christ, it is true; but this is in no respect setting aside the offices of the Father and the Spirit; this is doing justice to the attributes of the Father, Son, and Spirit, in believing the work of Jesus Christ. It is the work of the Spirit to make known unto his people, Christ as their Head and Covenant. The Covenant of Grace comprizes all the wealth of God; and it comprizes this wealth to annihilate for ever the poverty of the sinner. In the secret purposes or counsels of God, in a covenant sense, Christ was given from all eternity as the Covenant Head of his people, and so also was a people given to him. A Covenant comprizes all Christ can be, do, and suffer for his people, that he might enrich them for ever. Some have erroneously maintained, that this elect covenant people of God were not viewed as sinners in this Covenant; but this supposition is both erroneous and blasphemous. The people of God must primarily have been so considered in the Covenant of Grace; for what idea can we form of a Saviour without a sinner. The idea of a physician necessarily implies that of one who is sick; a surety implies the existence of some one who

has contracted a debt and cannot pay. In this Covenant we see Christ fulfilling all the work. In this Covenant we are to consider,

I. CHRIST JESUS AS THE REPRESENTATIVE

OF ALL THOSE WHO ARE INCLUDED IN IT.

II. THAT IT COMPRISES ALL WE WANT.

III. THAT THE BLESSINGS OF THE COVENANT ARE IMPARTED то HIS PEOPLE THROUGH CHRIST, and

IV. THAT IN THIS COVENANT WE ARE TO DISTINGUISH BETWEEN THE SECRET PURPOSE AND THE REVEALED WILL OF GOD.

I. In this Covenant we are to view CHRIST AS THE REPRESENTATIVE OF HIS PEOPLE. He obeyed for himself, it is true, but not exclusively, he obeyed also for others. Adam was a type of Christ, as the representative of his descendants; they all fell in him: this is a doctrine very galling to the pride of man, it is most commonly vilified by man, but it is most clearly revealed in Scripture. It is not only clear from Scripture, but also from the testimony of our senses. The penalty of death (the wages of sin) frequently visits the womb, the infant pays it ere he comes into perfect existence. See the infant dead, and tell me how can you reconcile this with the attributes of God, if all did not fall in Adam.

Tell me,.