the world, in holiness to the Lord. If you have been advanced to become kings, with all the co-heirs of Christ, then remember, that it is an essential privilege as well as a duty of that royalty to reign over your corruptions, and to subdue your iniquities, by the power of an indwelling Saviour. His glorious title of King of Kings, and Lord of Lords, is by no proof more clearly known in the church, than by the experienced exercise of his royalty, in casting down the power, as well as removing the guilt of sin. It must "not have dominion over you; for ye are not under the law, but under grace.' Be careful, that your obedience, instead of being interrupted and partial, may resemble the sun's course through the zodiac. It misses no sign, it turns aside from no constellation; but traverses them all with undeviating steadiness and regularity. Watch against all omissions of duty, not less than against the commission of sin. It was the earnest prayer of that great luminary of the Anglican church, Archbishop Usher, when his brightness was just about to set, and leave only the radiant track of his example, Gracious Lord, pardon me for

6

1 Rom. vi. 14.

thy dear Son's sake, all my sins, and especially my sins of omission.' That Christian greatly dishonours his Saviour, and his Father, and his Sanctifier, whose obedience is like the filial duty of Esau, when he was willing to fetch venison which Isaac might eat, hoping for a blessing and his birthright in that obedience; while yet he would not hearken to his father's voice, in a higher matter, but chose a wife for himself, in plain contrariety to his father's will. Be yours the Psalmist's prayer, and yours shall be the Psalmist's peace; "O that my ways were directed to keep thy statutes! Then shall I not be ashamed, when I have respect unto all thy commandments."

1 Psalm cxix. 5.

SERMON III.

THE DIVINE CALLING OF ABRAM.

GENESIS XII. 1.

NOW THE LORD HAD SAID UNTO ABRAM, GET THEE OUT OF THY COUNTRY, AND FROM THY KINDRED, AND FROM THY FATHER'S HOUSE, UNTO A LAND THAT I WILL SHEW THEE.

Ir a bridge were to be thrown across a wide and rapid river, the builder would probably see good, should it be practicable, to raise a pier in the mid-stream; so that the strain upon the extremities might be supported, and the sense of security and comfort increased.

Such a

measure (if I may so speak) would in its degree resemble the procedure of the Most High, in the developement of his eternal counsels for the salvation of sinners. A long period intervened between the fall of man, and the advent of his Redeemer. It seemed as though faith and hope would need some intermediate support-some

thing visible to the church's eye, and firm beneath the church's footing, which might connect the first promise of salvation in Eden, with the amazing act, whereby it was effected upon Calvary. Very graciously and wisely was this want supplied. Abram, the friend of God, and, representatively the father of a spiritual posterity, appeared not far from the middle period between that wherein the first Adam ruined, and the second Adam redeemed the world. Thenceforward the way of life, cast up in the Lamb of God became more plain and cheerful to those who lived in faith upon his future manifestation and office. The saints passed along that gracious path in clearer views of Jehovah's love and purpose. They had not indeed received the promises, in the humiliation of the Son of God, by the assumption of our flesh; but having seen them afar off, were persuaded of them, and embraced them.

I proceed now, to enter more immediately upon the history of Abram (for such was his original name) as one upon which the Holy Spirit has stamped an impress of importance, greater than upon any other of the Old Testament saints. And may that God who was his shield, and his exceeding great reward, make us

partakers of like precious faith; that we may be blessed with faithful Abram.

We have already seen how unworthily the mind of God, in this instructive portion of his word, would be apprehended were it to be read as a mere historical record, from which we could only draw some moral or philosophical conclusions; such as might be supposed to arise from studying the history of any other illustrious individual, or the changes of states and empires. We should thus overlook the two great objects which a reader of God's revelation in the Bible ought ever to keep in view,-his supreme glory in Christ Jesus; and the manner in which all his procedures have been directed to subserve the good and glory of his Church. We have a personal, an immediate, an infinitely important interest in the life and providences of One, with whom God sealed the covenant of salvation. If then we are to derive instruction really useful from this portion of the Bible, it will be needful to regard Abram in a double point of view. We must endeavour to trace and follow out the leadings of a great principle, into the obligations and details of social life, by exhibiting the power and efficacy of faith. And we must regard the patriarch himself, as an