reward. It is obvious thllt these llre the blessings which the gospel confers on believers-ll hellvenly_Friend, an llll-sufficient Saviour, a future inheritance; whence the Abrnh11mic covenant WllS nothing different from the covenant of grace. II. THE nEASON OF TBE COVENANT. The essential idea in a covenant being a visible pledge for the fulfilment of a promifl'e, the necessity for such a guarantee on the present occasion, it is apparent, could not Ii~ with God. On the contrary, the proposal on the part of God to bind himself by a superadded engagement to implement bis own gracious and spontaneous promise was an explicit condescension, if not to the feebleness of the patriarch's faith, at least to the weakness of his human nature. Perhaps the recollection of who Jehovah was, and what he had already accomplished in bringing Abram from Ur, should have proved sufficient to authenticate the premise; but it would almost seem as if human nature, in its innocent no less than in its fallen state, instinctively craved the assistance of external symbols to enable it to clearly apprehend and firmly grasp the unseen and spiritual blessings that are wrnpt up in God's promises. In the garden of Eden the tree of life was Adam's sacramental pledge of immortality ; after the Flood the many-coloured rainbow was a sign to Noah; in the Hebrew Church material symbols of unseen verities were not awanting; while in the Christian Church the passover and circumcision have been repllleed by the Lord's Supper and baptism. The reasons that required the institu- tion of these external signs may be held as having necessitated the solemn ritual which ,vas exhibited to Abram. III. T1rn SYMBOLS OF TBE COVENANT. 1. The sacrificial mctims. Seeing that these were afterwards prescribed in the Mosaic legislation, which itself was a shadow of the good things to come, to be employed as propitiatory offerings, it is impossible not to regard them, though not necessarily understood as such by Abram, as types (not of Israel, Abram's seed after the flesh simply, nor of the Church of God generally, i. e. Abram's seed according to the spirit, though perhaps neither of these should be excluded, but) of Abram's greater Seed, whose perfect, Divinely-appointed, and sub- stitutionary sacrifice alone constitutes the basis of the everlasting covenant. 2. The imokin(J furnace and,· the bm"fl,ing lamp. CompaTed with the smoke and fire that afterwards appeared on Sinai when Jehovah descended to covenant with Israel, am! the pillar of cloud and fire thllt led the march of Israel from Egypt, these at onco sugg·est their own interpretation. They were emblems of God's presence, and may be viewed ns suggesting (1) the combination of justice and mercy in tlrn Divine character, and (2) the twofold attitude in which the Deity exhibits himself to men according as they are his enemies or friends. IV. THE IMPORT OF THE COVENANT. Partly through visible sign, partly in spiritual vision, partly by audible words, the patriarch was instructed llS to-1. The ob:jective basis of his own j11sti,fi,cation, which was neither personlll merit nor faith considered as an opus operatitm, but the Divinely-appointed sacrifice which God was graciously pleased to accept in propitiation for humllll sin. 2. The true smtrity for God)sful- -fi.lrnent, of the promise, which was not 11ny outward sign or token, but the everlasting covenllnt which in mysterious symbol had been unfolded to him. 3. The interval of discipline allotted to tlte heirs of tlie land; for his descendllnts three generations of exile, servitude, and affliction, to prepare them for receiving Canllan in the fourth ; and for himself a continual. sojourning, without a final settling within its borders ; in both cases emblematic of the saint's experience after justification and before glorifica- tion. 4. Tlie ultimate assumption of the inheritance by his seed-a Divine voice solemnly foretelling their return from captivity, ns it aftenvnrds declared that his spiritual descendants should be emancipated and brought back to their celestial ilbode, and II Divine vision unfolding to his gaze the wide extent of territory they ehotild eventulllly possess-perhaps the limits of the earthly land melting llway, 11s his spirit stood entranced before the gorgeous panorama, into the confines of the better country. 5. His oum certain passage to the heavenly Canaan, for which he was even at tl1at time looking-a prolllise which belongs individually to 1111 who are the children of Abram by faith in Jesus Christ. See from this subject--!. The fulness of Divine blessing which the covenant con- t11ins. 2. The depth of Divine condescension which the covenunt reveals. 3. The glorious sernrities which the coven11nt idiorrls, THE BOOK OF GENESIS. [CH, XV, 7-21
HOMILIES BY VARIOUS AUTHORS. Vers. '!, 8.-T!te strt!'f!t~ and weal"lte88 of faith. I. FAn•n's sounc~ OF STRENGTH. 1. Lookmg up to the Divine character-" I am the Lord." 2. Lookmg back to the Divine grace-" that brought thee out of Ur of the Chaldees." 3. Looking out to the Divine promise-" to give thee this land to inherit it." 11. FAITH'S OCCASION OF WEAKNESS. 1. Looking· forward~the fulfilment of the promise seeming far away. 2. Looking in-discovering nothing either in or about itself to guarantee its ultimate rcalisation.-W.
Yer. 11.-The silent W01'sliippe1·. I. THE NATURE OF ABRAM'S \VORSil!P. 1. Divine in its appointment. 2. Simple in its ritual. 3. Sacrificial in its character. 4. Dc- lic,·ing in its spirit. 5. Patient in its continuance. 6. Expectant in its attitude. · 11. THE l~TERRUPTIONS OF .ABRAM'S WORSHIP, 1. What tltey wei·e. • The descent of the fowls may be regarded as emblematic of those obstructions to communion with God which arise from-(1) The principalities and powers of the air. (2) The perse- cutions and oppressions (~r, where these are_ absen_t, the flea~ures and engugemi:nts) of the world. (3) The disturbances and d1Stracbons o vam thoughts and sinful motions in the heart. 2. How they were removed. (1) By watchfulness. (2) By opposition. (3) By perseverance. (4) By Divine help-the breath of Abram's mouth being probably accompanied by a wind from God. III. THE ACCEPTANCE OF ABRAM'S WORSHIP. This was proved-!. By the approach of God at night-fall towards the scene. 2. By the supernatural revelation accorded to the patriarch. 3. By the passage of the symbol of Jehovah's presence between the divided "ictims. 4. By the announcement that God had taken him into covenant with himself. 5. By the vision of the land which was granted to him. Ler.rn.-1. The sinfulness and worthlessness of all forms of worship except tliat which God has appointed. 2. The need for self-examination and Divrne assistance "-hen engaged in serving God. 3. The certain acceptance and spiritual enrichment of those who worship God in spirit and in truth.-W.