SERMON III.

THE COVENANT OF REDEMPTION.

PSALM XXV. 14.

THE SECRET OF THE LORD IS WITH THEM THAT FEAR HIM; AND HE WILL SHEW THEM HIS COVENANT.

THE great mystery of human redemption "was hid from ages and generations." Such is the declaration of the inspired apostle St. Paul, who elsewhere states that it was "hid in God from the foundation of the world; but at length was made manifest to his saints." In the fulness of time it was made known to the church by Christ and his apostles. The same sacred writer, speaking of the truths and blessings of the gospel in another place, says, "It is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God has prepared for them that love him. But God hath revealed them unto us by his spirit: for the spirit searcheth all things, yea the deep things of God."

We must not however imagine, because the mysteries of the gospel are revealed to us in the written word, that therefore we need no farther revelation of

them to our souls; "for the things of God knoweth no man, but the Spirit of God. But the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, because they are spiritually discerned." A speculative knowledge of the gospel may be acquired by education, study, and human instruction; but a spiritual and experimental acquaintance with it, as "the wisdom of God and the power of God," can be obtained only through the teaching of the Holy Spirit. When the apostle Peter manifested a right view of the divinity of Jesus as the Son of God, what was the declaration of the Saviour, on that occasion, to him and his fellow-disciples? "Blessed art thou, Simon-Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." divine teaching was understood by many believers, under the Old Testament dispensation; though more clearly and fully revealed when life and immortality were brought to light by the gospel. Solomon could say, "The secret of the Lord is with the righteous :" and his father, the royal Psalmist and sweet singer of Israel, and the man after God's own heart, declares in similar but amplified language, "The secret of the Lord is with them that fear him; and he will shew them his covenant.

From these words let us consider,

This

I. Who are the characters described in the text? II. What are the privileges conferred on them? I. Our first inquiry will refer to the persons or characters described in the text.

It is usual for the scripture to describe religion by some one of its peculiar and leading features; and not unfrequently "the fear of the Lord" is the principle which is made use of for this purpose. Thus we read that "the fear of the Lord is the beginning of wisdom ;" and in another place that it is "wisdom" itself. Again we find that "the fear of the Lord tendeth to life;" and elsewhere, that it is "the fountain of life." By these and other similar expressions, we are led to see that the "fear of the Lord" implies the possession of that religion which leads to everlasting life and happiness. This fear does not mean that terror of the Almighty, which an unconverted sinner may sometimes feel under the apprehensions of divine wrath. This may exist where there is none of that fear of God which is connected with life and salvation. That fear of the Lord, which in the scripture is spoken of as an evidence and an essential principle of religion, is a grace implanted by God in the hearts of his people, in accordance with his consolatory promise, "I will put my fear in their hearts, and they shall not depart from me. To be more particular, it may be stated that this fear of God may be considered as including dread of his justice, veneration of his majesty, reverence of his authority, and love of his goodness.

1. The fear of God implies the dread of his justice.

God is infinitely just. "Justice and judgment are the habitation of his throne. Hence all sin

stands in direct opposition to his nature and attri

butes. His justice therefore requires him to punish sin. But are we not all sinners? Have we not all sinned and come short of the glory of God? Are we not all transgressors of that law of God, which is holy, just, and good? Have we not, therefore, merited his indignation and wrath? Have we not reason, then, to dread the divine justice? Who is there amongst us that does not need to deprecate its severity? Who is there that ought not to use the language of David? "Enter not into judgment with thy servant, O Lord; for in thy sight shall no man living be justified." If we had never transgressed, we should not have needed, in this sense, to fear God. But as fallen and sinful creatures, this feeling is absolutely necessary to our recovery and deliverance; and its exe will lead us to mourn over our past transgressio to implore mercy at the hands of our offended God, and to seek reconciliation with him, through the Son of his love. The God of holiness and justice cannot regard sin with impunity. His aversion to all iniquity has occasioned him to fill the vials of his wrath for its punishment. The dread of divine justice, therefore, will lead us to flee for refuge to Jesus, and to lay hold on the hope set before us in the gospel; lest the sword of vengeance should overtake us, and, with unpardoned guilt on our heads, we should perish for

ever.

2. The fear of the Lord implies a veneration of his majesty.

The scriptures represent God as infinite in his

majesty, greatness, and glory. He is "the high and lofty one that inhabiteth eternity." In describing the greatness of any created being, we may form some ideas by comparison; but in speaking of the Deity there is no room for comparison. "For who in the heavens can be compared unto the Lord? who among the sons of the mighty can be likened unto the Lord? There are indeed, in the scripture, some representations of the majesty and greatness of God, whereby we may obtain such a degree of knowledge of those attributes, as our limited capacities can receive." O Lord, my God, thou art very great; thou art clothed with honour and majesty. Who coverest thyself with light as a garment: who stretchest out the heavens like a curtain. Who layeth the beams of his chambers in the waters who maketh the clouds his chariot who walketh upon the wings of the wind who maketh his angels spirits; his ministers a flaming fire. Who laid the foundations of the earth that it should not be removed for ever:" "who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance. All nations before him are as nothing; and they are counted to him less than nothing and vanity. It is He that sitteth upon the circle of the earth, and the inhabitants thereof are as grashoppers."

These and other similar passages in the word of God, afford us some representations of Him whose