3. The special covenants which we ourselves have individually made with God

[In our baptism we entered into covenant with God; and engaged to " renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh." At other times also, either at our confirmation by the bishop, or at the Lord's supper, or in a time of sickness, or under conviction of sin, we have resolved that we would repent, and turn unto God in newness of heart and life. But have not the practices of every day contradicted these professions? Have we not broken all our vows and resolutions? And have not the world, the flesh, and the devil, yet too great an ascendency over our hearts? Behold then, "We are transgressors of the covenant;" and we have been "transgressors even from the womb."]

To discover more fully the guilt of violating the covenant, let us consider,

II. With what aggravations we have transgressed it

The having" sinned after the similitude of Adam's transgression" greatly enhances our guilt; since, in so doing, we have sinned,

1. Against the greatest obligations to obedience

[The obligations which had been conferred on Adam in Paradise, ought to have kept him steadfast in his obedience. He was endued with faculties superior to any other being upon earth. He was made capable of knowing, loving, and enjoying God; yea, was admitted to the most familiar converse with the Deity. But notwithstanding all these favours, he transgressed. Thus have we also done. Indeed the obligations conferred on us have been infinitely greater than any which Adam enjoyed, even in his state of innocence: for God has given us his only-begotten Son, to take upon him our nature, and to expiate our guilt by his own blood. Who can ever appreciate this favour, or compute its value? The tongue of an archangel cannot fully declare it; nor can any finite mind fully comprehend it. Yet, notwithstanding this obligation, we have sinned: yes; we have transgressed against a redeeming God; and have trampled on that very blood which he shed for our redemption. O`what a fearful aggravation is this of all the guilt we have contracted!]

2. Against the strongest motives to obedience

[Adam had not only his own salvation, but also the salvation of all his posterity, involved in his obedience. According

to the covenant made with him, all his seed, to the very end of time, were to live in him, or in him to die. In this view it must be confessed, that his motives to steadfastness were more powerful than any which can operate on us; unless indeed we balance a regard for the Saviour's glory against his concern for his children's welfare. But, however this may be, our motives to obedience are unspeakably great: the everlasting happiness or misery of our souls is now at stake: heaven with all its glory, or hell with all its torments, must be our portion: and upon our present conduct our eternal state depends. Now can any one reflect a moment on these considerations, and not stand amazed that ever he should be induced to violate the covenant of his God? Is it not astonishing that any thing in the whole universe should prevail upon us to transgress under such circumstances, and to withstand such motives as these?]

3. Under the slightest possible temptations to disobedience

[There was nothing wanting to Adam in Paradise that could at all conduce to his happiness. Nothing was denied him, but the fruit of one single tree, as a test of his obedience. And what temptation was this to him, who already possessed all that he could reasonably desire? But, slight as the temptation was, he yielded to it. And let us inquire, what our temptations are? A little money, a breath of honour, a momentary gratification, this is all that we can promise ourselves by transgressing the covenant: and what is this when set against eternity? What are we the happier at this moment for all our past transgressions? What is left to us from them all, but shame and remorse? And have we any reason to expect that the gratifications of sin in future will be more solid and permanent than those which we have enjoyed in times past? Behold then, this is the price for which we forego the hopes of heaven, and entail upon ourselves the miseries of hell! What desperate, what incredible infatuation!]

INFER

1. How striking a contrast is there between God and us!

[We violate our covenant continually upon the most trifling temptations, and that too in spite of the strongest motives and obligations to the contrary. But does God ever violate his covenant? He has engaged to receive every returning prodigal, that comes to him in the name of Jesus: and did we ever hear of so much as one whom he spurned from his footstool? He has engaged also to "keep the feet of his saints," and to "perfect that which concerneth them." And

can we adduce one single instance of a real saint whom he has finally, and for ever, forsaken? No: he may have left hypocrites, to shew all that was in their hearts; and may have punished his own people with a temporary suspension of his favours; but "he has sworn once by his holiness that he will not lie unto David," or "cast off his people for ever:" and this covenant he never has broken, nor ever will. Yet what motives has he had, or what obligations have been laid upon him, to keep covenant and mercy with us? Truly none. But has he not had temptations enough to abandon us? Yes; such temptations as none but a God of infinite perfections could have withstood. Every day, every hour, every moment, we have been provoking him to anger; but he is the unchangeable Jehovah, and therefore it is that we are not consumed.

O admire then the faithfulness of your God; and abase yourselves before him, as vile, faithless, and rebellious creatures!]

2. How thankful should we be for the covenant of grace!

[The covenant of works made no provision for one single breach of its commands: it instantly, and irreversibly, doomed the transgressor to destruction. But the covenant of grace makes provision for all the offences that ever were committed, provided we seek an interest in it. Here at this moment we may obtain all that we stand in need of. Here is pardon for all our sins; strength against all our temptations; peace to comfort us in all trials: in short, here is grace and glory, and whatever we can desire for body or for soul, for time or for eternity and all is offered to us freely in the name of Jesus: we have only to believe in Jesus, and all is ours. O Brethren, be thankful for this "covenant, which is ordered in all things and sure;" and embrace it with your whole hearts. Then, notwithstanding your past transgressions of it have been more numerous than the sands upon the sea-shore, they shall all be forgiven; and you shall "stand before God without spot or blemish."]

MCLVIII.

THE FOLLY OF INCONSIDERATION.

Hos. vii. 2. They consider not in their hearts that I remember all their wickedness.

IT is certain that many who have the Gospel dispensed to them continue ignorant of its very first principles, and "perish at last for lack of knowledge."

But there are still more who destroy their own souls through inconsideration. They will not attend to the things they do know, or suffer the principles they have received to have any influence upon their minds. Thus it was with Israel of old: they committed all manner of abominations", and, when God was desirous to "heal them," were bent as much as ever on the prosecution of their own evil ways: and the reason of this is assigned by God himself in the words of our text: it is justly traced to their inconsideration; the prevalence and folly of which we propose to set before you.

I. The prevalence of inconsideration

We propose not to speak of inconsideration at large, but only as it respects God's omniscience, and our accountableness to him.

It is an undoubted truth, that God" remembers all our wickedness"-

[Reason alone were sufficient to determine this point: for if God do not remember all the transactions of men, how can he judge the world?

If we would ascertain the point from matter of fact, we may notice the injunction given to Israel to extirpate the Amalekites, above three hundred years after they had committed the sin for which this judgment was to be inflicted on them. And at the close of David's reign, a famine of three years was sent as a punishment of Saul's treachery in seeking to destroy the Gibeonites; nor was the punishment removed, till exemplary vengeance had been taken on the family of the departed monarchd.

In Scripture there is, as we might well expect, abundant proof of this fundamental axiom. God declares it, as in many other places, so in the very verse from whence our text is taken. In matters of more than ordinary importance, God often appeals to men respecting the truth of his own assertions. Accordingly this is made a subject of appeal; "Is not the wickedness of men sealed up as in a bag, and deposited among my treasures," to be brought forth against them at the day of judgments? Further, because he would have this truth

a Hos. vi. 7, 9, 10. d 2 Sam. xxi. 1–9.

"They are before my

b ver. 1.

c 1 Sam. xv. 2. e Hos. viii. 13. and ix. 9. face."

8 Deut. xxxii. 34, 35. with Job xiv. 17.

impressed on the minds of all, he even swears in confirmation of it;"The Lord hath sworn by the excellency of Jacob, Surely I will never forget any of their worksh."]

But plain and important as this truth is, men do not consider it

[No man is so ignorant as not to be acquainted with this. truth. There are many indeed who will put forth atheistical sentiments for the sake of vindicating their own conduct, and silencing the accusations of conscience: they will say, like those of old, "Tush, God shall not see; neither will the Almighty regard it" but in their sober hours they will not hesitate to confess, that God both sees all their wickedness, and will remember it in order to a future retribution.

But the evil is, that, though men confess this truth, they "do not consider it :" they do not like to give it a place in their minds: they cannot bear to have it suggested to them. If the thought of it arise in their minds, they rush into business, or into company and dissipation, to get rid of it. That they do not consider it, is manifest: for could they sin with so much ease, if they did; or could they maintain such tranquillity of mind after having committed sin? Would not the thought of God's eye being upon them, cast some damp upon their pleasure; and the expectation of a future recompence occasion some disquietude? We are sure that many of those evils which are committed under the cover of the night, would not be committed, if only the presence of a superior should be seasonably interposed. How then must the presence of Almighty God awe us, if we would but duly consider it! Suppose a poisonous draught were put into our hands, and we were informed, that, within a few hours after we had drank it, we should be racked with inexpressible agony, and in the space of one day should die through the excess of torment; should we not reflect a moment before we ventured to drink it? And supposing us infatuated enough to sacrifice our lives for a momentary gratification, should we not put the cup to our lips with a trembling hand? and after we had swallowed the contents, should we not feel some concern, some regret, some sense of our folly? Could we go away and laugh at what we had done, and boast of it, and encourage our friends to do the same? If we could not, the reason is obvious. Much more therefore should we be affected with a dread of future sin, and a sorrow for the past, if we considered who is privy to our actions, and how certainly he will remember them to our everlasting confusion.]