endeavours to drive away the fowls, and in the preternatural sleep and horror that came upon him. This lapse of time, I say, intimated the delay that should take place before the promise should be fulfilled, or his wishes receive their final completion. If in deciphering these emblems we seem to have gone beyond the line of sober interpretation, let us turn to the explanation which God himself gives us of them, and we shall see all these particulars distinctly enumerated;-the opposition they should encounter, the troubles they should endure, and the delay they should experience, even four hundred years". And so far from exceeding the limits of sobriety, we are by no means certain that much more is not intended under these emblems, even to designate the trials and conflicts which the children of Abraham shall experience in their way to the promised land.] 2. With demonstrative attestations- [After the parts of the sacrifice were properly disposed, it was customary for the parties who covenanted with each other, to pass between them"; intimating, if not expressing, their willingness to be cut asunder in like manner, if they should ever violate their engagements. God therefore, assuming the appearance of a smoking furnace and a burning lamp, passed visibly between the pieces that were placed opposite to each other; and thereby ratified the covenant on his part, as Abram, in all probability, did on his part. Why God assumed these diversified appearances, we cannot absolutely determine. But at all times, if he did not assume the human or angelic shape, he revealed himself in the likeness of fire. It was in a burning bush that he was seen by Moses°; and in a burning mountain by Israel; and in a pillar of smoke and fire that he went before his people in the wilderness: from whence we are disposed to think that, though the appearances were diverse, the intent was one; namely, to represent himself to Abram, as he did to his descendants, as "the Glory and Defence" of all his people. Under this character he shewed himself to Abram, and, passing between the pieces of the sacrifice, pledged himself for the accomplishment of all that he had promised.] Let us LEARN from hence, 1. To make a similar inquiry relative to the inheritance which we seek [We profess to be looking for heaven and eternal glory. Ought we not then, every one of us, to ask, "Whereby shall I know that I shall inherit it?" Surely the inquiry is as m ver. 13. n Jer. xxxiv. 18, 19. P Exod. xix. 18. with Heb. xii. 18. 9 Exod. xiv. 19, 20. and xxiv. 17. VOL. I. K • Exod. iii. 2. r Isai. iv. 5. important to us, as Abram's was to him: and we have more encouragement to ask the question, because God has provided. us with such ample means of solving it. As for any thing to confirm the veracity of God, nothing can be added to what he has already done: he has sent his only dear Son into the world to die for us; he has given his Holy Spirit to instruct us; he has already brought myriads, of Gentiles as well as Jews, to the possession of the inheritance; so that nothing remains but to inquire into the marks whereby he has taught us to judge of our own character. Am I "poor in spirit?" Then is the kingdom mine, and I shall surely inherit it. Am I living daily upon Christ, as the Israelites did upon the manna? Then I have, and shall have, everlasting life. Am I "keeping his commandments diligently and without reserve?" may know from hence my interest in his favour". not to expect visions, such as were vouchsafed to Abram : "we have a more sure word of prophecy; and to that it behoves us to take heed." Let us then "examine ourselves whether we be in the faith:" let us "prove our own selves:" thus shall we "make our calling and election sure"," and be enabled to say with confidence, "I know that when the earthly house of this tabernacle shall be dissolved, I have an house, not made with hands, eternal in the heavens."] Then I We are 2. To look forward to the full possession of our inheritance without regarding any difficulties that we may have to encounter in our way to it [Abram was not discouraged either with the difficulties or delays which he was instructed to expect. He never once regretted the losses he had sustained in leaving his native country; nor was he wearied with the inconveniences of a pilgrim's life. He steadily pursued the path of duty in expectation of the promised blessings. Let us then "walk in the steps of our father Abraham." Let our prospect of the inheritance reconcile us to the hardships of our pilgrimage; and our view of the prize animate us throughout the whole of our course. If enemies oppose us, and troubles come upon us, and our possession of the inheritance be delayed, it is no more than what God has taught us to expect. But God has said, "He that endureth to the end, the same shall be saved." Let us therefore confide in that promise, and expect its accomplishment to our souls. Let us not be Let us not be weary in well-doing; "for in due season we shall reap, if we faint not."] s Matt. v. 3. t John vi. 53-58. z 2 Pet. i. 10. x 2 Pet. i. 19. a 2 Cor. v. 1. XXVI. THE OMNISCIENCE OF GOD. Gen. xvi. 13. She called the name of the Lord that spake unto her, Thou God seest me. AFFLICTIONS sanctified are amongst our greatest mercies. Hagar would have known less of herself, and less of God, if she had not experienced domestic trouble. She had indulged an exceeding bad spirit in despising her mistress on account of her barrenness; and, when she had thereby provoked the resentment of her mistress, she could not bear it; but fled away towards her own country. The gracious and seasonable visit however which she received from God, brought her to a better temper: it led her to return to that station which she had left; and to adore that God, whom as yet she had altogether neglected. The person that appeared to her is called " an angel;" but he was "the Angel of the Covenant," the Lord Jesus Christ, under the semblance of an angel. This appears from the promise which he gave her, "I will multiply thy seed;" and, still more clearly, from the discovery which was made to her, that it was "the Lord Jehovah who spake to her;" and from the name by which she called him, " Thou God seest me." From this name of God we shall be naturally led to speak of his Omniscience: but we will not occupy our time with proofs that this attribute belongs to God, or with uninteresting speculations respecting it: we will rather endeavour to impress the consideration of it upon our minds, and to mark its aspect upon the different states and conditions of men. The consideration then of the Omniscience of God is suited to produce in us, I. Conviction and sorrow [Men commit iniquity under an idea that God does not notice them a Hence, though they know that they have sinned, they are regardless of the consequences of their sin b But God has indeed been privy to every one of their most secret thoughts. And he has noticed them in order that he may bring them into judgment, and make them the foundation of his own decisions at the last dayd What a fearful thought is this! and what a necessity does it impose on every one to search out his iniquities, and to humble himself for them in dust and ashese! II. Circumspection and fear ["God will not judge according to appearance, but will judge righteous judgment." If he saw only our outward actions, we might hope perhaps to find a favourable acceptance with him: but he discerns the motives and principles of our actions: he sees whether they flow from a regard to his authority;—whether they be done in the precise manner that his word requires ;-and whether, in doing them, we seek the glory of his name. If we do the best things under the influence of a corrupt principle, they are no better in his sight than splendid sins g What self-examination then is requisite, to ascertain the secret springs of our actions, and to guard against the delusions which we are so prone to foster! -] III. Consolation and hope [In seasons of temporal affliction, we may be ready to think that our state is altogether desperate". Under false accusations especially, we may be incapable of establishing our own innocence, and of vindicating our character from the vilest aspersions. But it is consoling to reflect, that "all things are naked and open before God:" and that he can, whensoever it shall seem good to him, extricate us from all the miseries that we either feel or fear1. Under spiritual trouble also, O how consolatory is it to know, that God is thoroughly acquainted with the inmost b They are afraid of being detected by man, but not of being judged by God, Job xxiv. 15—17. with Prov. xxx. 20. Jer. xxiii. 24. Ezek. xi. 5. This is not only asserted by God, but acknowledged by men. Job xxxiv. 21, 22. and xlii. 2. Ps. cxxxix, 1-12. and exemplified in Achan, Gehazi, and Ananias. d Jer. xvii. 10. e Ps. cxxxix. 23, 24. f 1 Sam. xvi. 7. Ps. xi. 4. Job xxvi. 6. Prov. xvi. 2. 8 Isai. i. 11-15. and lxvi. 3. Ezek. xxxiii. 31, 32. Matt. xii. 8. h This was certainly the state of Hagar under the harsh treatment of her mistress; and was probably so when the angel appeared to her. i This was David's case, when fleeing from Saul, and accused by him of treason. Ps. xxxv. 11—14, 22. k Heb. iv. 12, 13. 1 Cor. iv. 3—5. desires of our souls: that if, on the one hand, he has seen our corruptions, he has, on the other hand, beheld our conflicts, and can bear witness to the ardour and sincerity of our exertions m! What a comfort is it to know, that he sees us striving after universal holiness, and plunging daily and hourly, as it were, into "the fountain that was opened for sin," and relying, as the very chief of sinners, upon his covenanted mercy in Christ Jesus"!In this view, the most desponding soul may cast itself at the foot of the cross, and may say, "If I perish, I will perish here."] ADDRESS [Endeavour to realize the thought of God's presence with you, wherever you are; and to behold, as it were, the name of God inscribed on every place, "Thou, God, seest me". Endeavour also to "set the Lord always before you," and to order all your actions, words, and thoughts with a direct reference to his approbation in the future judgment — — —] m He testified that there was some good thing in the heart of young Abijah; 1 Kings xiv. 13. and will bear witness even for those who only "think upon his name." Mal. iii. 16, 17. n John i. 47, 48. • Ps. xliv. 20, 21. with 1 Chron. xxviii. 9. XXVII. CIRCUMCISION OF ABRAHAM. Gen. xvii. 9, 10. And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee, in their generations. This is my covenant, which ye shall keep between me and you, and thy seed after thee; Every man-child among you shall be circumcised. TO a Jewish auditory the subject before us would be so familiar, that it might be treated without any difficulty. But as it is otherwise with us, we shall wave every thing relative to the right of circumcision, and fix our attention upon the ends for which it was instituted. The writings of the New Testament, as well as of the Old, abound with references to this ordinance: and a just knowledge of its original design is necessary to a due understanding of the corresponding ordinance under the Christian dispensation. Let us then state to you, I. What were the great ends of circumcision |