the Lord is that he is, however much he may change; nay, in the end we perceive that we are in no respect more, when adorned with his gifts, or less when he withdraws them from us.

My name is Jacob,' said the Patriarch. His parents had given him this name at his circumcision, and whatever it might signify, it reminded him of the covenant of grace, of which circumcision was the seal, and the substance of which was the promise, 'I am thy God.' In this respect, we enjoy the same privilege with Jacob. The names which were given us at our baptism, are to us this seal of the new covenant, which rests upon far more excellent promises. An ambassador in Christ's stead has named us, and sealed the new covenant to us in the name of the Father, the Son and the Holy Ghost. What more do we require or wish for? What bold claims we may found upon God even from our names, since they remind us of the covenant which God, for Christ's sake has established with us. We are sinners it is true; but it is also true, that Christ is willling to wash us with his blood and Spirit from all our sins, and renew our natures after his image. But certainly it is a great insult for a person to bear the name and yet disregard the covenant. Happy is he whom God brings into such straits, amd presses so closely, that he is glad to take refuge in the covenant of grace, and seek the real communication of the glorious blessings which are promised him by it. Lo! God is willing to be thy Father, and thou shalt be his child. All that the Son of God has purchased by his sufferings and death, shall be thy own. The Holy Spirit shall be thy teacher and comfort

er. How is it possible, therefore, that thy salvation should not be perfect, since the sacred Trinity itself has undertaken its accomplishment? Be ashamed of thy unbelief.

Jacob doubtless also felt a sacred confusion, when reflecting on the uncommon condescension of God, in entering into such a glorious alliance with such a worm, in which he in reality requires nothing, although the contrary may seem to be the case—and is willing to to give everything; and when he says, ' Walk before me and be thou perfect, he first directs the eye of faith to himself as the all sufficient God. He is willing to care for us, to cleanse us from our sins, and to instruct and comfort us. We therefore need only keep our minds in a tranquil frame; and even if we are incapable of doing so, he will also bestow this upon us. We are encouraged to cast all our care upon him, and if we cannot rid ourselves of care, we are permitted to inquire and say,' How long shall I take counsel in my soul, having sorrow in my heart daily? How long shall my enemy be exalted over me?' (Psalm xiii. 2.). 'Ask of me,' says the Lord, and I will give thee the heathen for an inheritance, and the uttermost parts of the earth for a possession.' (Psalm ii. 8.) What a gracious alliance is this, in which everything is promised! Well may it be said, 'I am not worthy of all the mercy and the faithfulness thou hast manifested towards me.' Who does not feel a desire to enter into such a precious covenant, in which it is said, 'Blessed are the poor, for theirs is the kingdom of heaven! Blessed are they that do hunger and thirst after righteousness, for they shall be filled; and in which only the rich and those that are fuli have

no part. When this is duly perceived, it. plunges us into the sweetest confusion, and excites a gratitude of a very peculiar kind. For I saw thee lying in thy blood, and said unto thee, Live!' Wonderful mercy!

Jacob felt also a sacred confusion at his timidity. "What," he would think, "if God be for us, who can be against us! If Esau had four thousand men instead of four hundred, what could he do to me? God himself has been unable to prevail against me, because his omnipotence could not act otherwise than in accordance with his promise, 'I will do thee good.' "0," he would think, "how little do I know him-how little do I still apprehend of him! What am I without his light, but darkness itself-without his grace, but weakness itself? And what am I in him? I have all and enough!" How he would finally feel, when he reflected and thought, "who gave me courage for the conflict, and strength to persevere ?" How wise was the whole mode of treatment! Truly he might well call the place a Peniel. And humble souls still experience things of a similar nature.

"My name is Jacob," said the Patriarch. And what are we called? Our names are, in some respects, very disgraceful, and in others very consolatory and even glorious.

Our names sound very disgraceful; and because they are given us by the true and faithful word, we cannot deny their correctness, without making the true God a liar; and what a horrible sin would that be? But what are we called? Oh, we might adduce a long catalogue of such evil names: we are reproved as be

ing unrighteous sinners, ungodly backsliders, and disobedient; and many other such evil titles are applied

to us.

one.

What shall we do in this case? Deny them? This would be only rendering them still more heinous. Caring not for them will also not avail; for those. names carry all of them their sentence along with them. We ought not to be indifferent to them, but they ought to produce in us a troubled spirit, and to render us humble and contrite in heart; until we are induced to confess our transgressions to the Lord, justify him in opposition to ourselves, and confess that we are what these names indicate, and nothing else. He is then faithful, and will strengthen us, and preserve us from the evil But ah! how much is requisite before we attain to this. How many attempts are usually made, in order that we may deserve the appellation of pious, and what distress and sorrow it occasions when we do not succeed! We strive to rid ourselves of our sins by praying, struggling, and distressing ourselves. And such attempts are the more useful, the more earnest they are; for by them the individual learns to know himself the more thoroughly, to seek his salvation in Christ the more exclusively, and to believe, with the greater confidence on him who justifies the ungodly. But certain it is, that if we wish to understand the name of Jesus, we can do so in no other manner than by previously becoming well acquainted with our own name of "Sinner." The more fully we assent to the latter, the more inestimable will the name of Jesus be to us, who alone can save the sinner.

When this name has once become truly precious to us, the consolatory names which are applied to us will also refresh us. And which are they? The name of sinner stands foremost here also, as a very consolatory appellation. But in what respect?. If God himself calls us by this name, he proves by it that he expects nothing else from us, as of ourselves, but what is in accordance with this name, and thereby encourages us to present ourselves before him in our poverty and nakedness. And what promises are connected with it! so that in reality I need be nothing but a sinner to appropriate to myself the most glorious things; for, the name of Jesus stands opposite to it, with the promise to save such characters; and this is a faithful saying. When this become apparent to the troubled mind, that which previously distressed it, will impart courage to it, and it will find in Jesus all that is sought for in vain in itself. If he saves sinners, they will certainly be saved, or else Jesus is no perfect Savior. The more, therefore, a person feels and knows himself to be a sinner, the greater confidence may he have that Jesus will save him from all his sin and misery.

How consolatory, in a certain sense, is the appellation of ungodly-for God pronounces them justified; of ́lost for Jesus seeks such characters; of needy-for he will supply all their need; of afflicted for he will comfort them; of captives-for he liberates them. In short, if we can only apprehend Jesus at the same time, all these names will only serve to encourage us. If Jesus therefore asks what we are called; and we can reply in simplicity, and with a full assent, that we are