when the dealings of God with Abraham, Isaac, and Jacob exhibit him, thirdly,

III. IN THE FAITHFULNESS OF HIS PROMISES. The first promise to Abraham was, that he should be "the father of many nations; " then, that God would "bless him, and make him a blessing; " lastly, with more distinctness, that in him, and in his Seed, "all the families of the earth should be blessed:" and all this, when as yet he had no son! Now who does not know, that all this has come to pass, in a way that never could have been expected-in a way that has never happened to any other individual of the human race? What other nation is there upon earth, that can trace back its pedigree, as the Jews can, for 3600 years, to one individual progenitor? For a single family to be able to do this, were a circumstance without example. But here is an entire people, still existing distinct from the inhabitants of the world. through which they are dispersed, and without dispute claiming Abraham as their father; and that, in the single line respectively of Isaac and Jacob. And are not "all the families of the earth blessed" in that family? Is not salvation of the Jews? Did not the only Redeemer come of the seed of Abraham, and of the tribe of Judah" -who was a son of the last of the three patriarchs? Does he not offer his blessings to the

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whole world? Are not all the kingdoms of the earth given to him for an inheritance, and is he not gradually possessing himself of them? That we are at this moment sitting in the temple of God, feasting our ears with the sound of his gospel-that many of us "know whom we have believed," and are joyfully "persuaded that he is able to keep that which we have committed unto him against that day"-that all are invited, nay, week after week entreated, to come in and taste of his love,-what is this, but a part of the fulfilment of his promise made to Abraham, confirmed to Isaac, and renewed to Jacob? The line of fulfilment has never been broken. The infidel himself, while he disputes everything else, has never pretended to discover that a single link is wanting in the chain. The promise was the work of a moment: its accomplishment has engaged the heart and the hand of its Author, from that moment to this day; and there are yet no signs to warrant any apprehension of his "breach of promise.

Now, let me urge the practical use to be made of this part of the character of the God of Abraham, Isaac, and Jacob.

It is a very small act of undoubted faithfulness in a fellow-creature, which knits our affections to him in unsuspecting confidence. Then why will not men believe and adhere to a gracious God, whose mouth overflows with promises, and who

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never yet failed them that trusted in him! There must be sin in this, and horrible wickedness. 'You cannot realize,' you say, 'the blessings proposed in his gospel. You cannot conceive that he will alter the course of his providence, in answer to your prayers. You cannot think that such a Divine power is ever exerted upon the individual human heart, as Christian preachers, on the authority of the Bible, describe.'- All this is easily said—and very commonly felt. I answer it with one brief question: Have you ever sincerely tried the experiment? An eminent Divine

a sagacious, close-thinking man, who had in his youth drank the cup of infidelity to the dregstells you in his riper years, that he never offered up a prayer to God in simple faith, but he had reason to know that his prayer was heard. There are thousands, of less note than Mr. Cecil, ready to confirm this testimony. I ask, then, Have you yourself put the matter to the test of your own experience? Let me, in one or two instances, shew you how to do this. Jesus Christ says, "Search the Scriptures: for in them ye think that ye have eternal life; and they are they which testify of me." Take him at his word; and so surely as you dig in this mine, you shall find the treasure. His Apostle says, "If any man lack wisdom, let him ask of God; who giveth unto all men liberally, and upbraideth not." Act

upon this encouraging direction, and you will experience the truth of the promise which he subjoins" It shall be given you." God says, "I will sprinkle clean water upon you, and ye shall be clean; from all your filthiness, and from all your idols, will I cleanse you." The Gospel more fully shews the nature and method of this purification: "the blood of Jesus Christ his Son cleanseth us from all sin." But the Gospel itself is not more explicit than the words which follow: "A new heart also will I give you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh; and I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them."—I must not further enlarge on this head. I will only add, that the Lord has never been a deceiver: never has he raised hopes, which he would not or could not satisfy. Put him to the trial; and believe me when I assure you, that, in respect of faithfulness to his word, he is still the same God that he was to Abraham, to Isaac, and to Jacob.

IV. IN THE VARIETY OF HIS METHODS, we find their story as instructive, as in any of the points already alluded to.

The history of the three patriarchs exhibits the God of our salvation adopting very diverse

means for bringing sinners to the knowledge of himself.

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Abraham is the type of those, who are brought up in the ways of the world; utterly ignorant both of God and of themselves, intent upon present things, and regardless of the life that is to come. In the midst of this thoughtless- but, perhaps, not very immoral state, he is arrested by a voice from heaven; and he becomes a new creature." A work is wrought upon his heart, which, taken in connection with the Divine word, tells him that he is a guilty man; that God, though justly displeased, is willing to be his friend; and that he must forthwith enter on a new life. The change is sudden in its commencement, but gradual in its progress: he quits, however, his old connections; yet he is long in reaching the land to which God had called him.

Now I have expressed this in terms so ambiguous, that some of you may almost doubt whether I am speaking of Abraham, or of the worldly man in his first turning to God. It may shew you how parallel the two cases are. The change, in every instance, is substantially the same—the same its Author, its progress, its method, its system. The only difference is, that for you there is no new revelation required; nothing, but a new and right understanding of the old one. And I do trust, that there are