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sinners a lovely light will rise upon us, even as upon Jacob, on mentioning his name. But if we resist, if we seek to have a hand in saving ourselves, and refuse to entrust ourselves solely to Jesus-we shall find nothing but wretchedness and sorrow of heart in our way. But the practice of this is not so easy as it appears. Only make the attempt, and you will find it to be so We are much too wise, proud, and righteous in our own esteem, and many a stroke of the hammer of the law is requisite, before the rock of our heart is broken

But those who, renouncing everything of their own, seek everything in Jesus, bear at the same time more glorious appellations, which are written in heaven. One of the most excellent names which they bear, and which comprises in it every other glory, and is perfectly Scriptural, is that of Christians. We read that God changed the names of Abraham and Sarah, by adding to them a letter from his own name, Jehovah, by which he received them into a degree of fellowship with his glory. But by our being called Christians, we are placed in fellowship and relationship with Christ; and this implies much. With respect to ourselves, we are sinners; but in Christ we are righteous before God: in ourselves we are weak; but united with Christ we are strong and invincible: in us we are wretched; in him we are happy and glorified. But the mere imagining the thing, is here of no avail-it must be truth and reality. What, therefore, is thy name? But art thou that which thou callest thyself? If so, what happiness is thine! Christ must be dethroned, sooner than anything evil can befall thee. If the Lord is thy shepherd, thou shalt not want. Amen.

SERMON VII.

No one is crowned, except he strive lawfully,' observes Paul, in writing to Timothy (2 Ep. ii. 5.) This he said in reference to the Grecian games. An indi

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vidual might have used the greatest efforts in striving: yet if these were not in accordance with the rules and laws of the conflict, he did not obtain the prize, however much he excelled in other respects. Such is also the case in the spiritual course. Augustine says, Halting forward upon the right path brings us further than running out of it ;' and this expresses, in other words, the meaning of Paul. A person may strive against that which is evil; he may use great exertion; he may even seem to accomplish great things, and yet all be in vain, because his efforts are not in accordance with the rules of the spiritual conflict. 'I fight,' says the Apostle, not as one that beateth the air,' by which no man is wounded.

What should we expect to effect in natural things if we used improper weapons; and endeavored, for instance, to destroy bees with the sword; which is effected only by smoke: or if we did not use our weapons in a proper manner, and expected to wound our foes with the hilt, instead of the blade of the sword? It is certain, that in the spiritual conflict, persons frequently act thus inconsistently, and therefore accomplish nothing in

reality, even when they appear to succeed, or else are conscious that they do not really hit the enemy. And are not the frequent complaints of the little which is effected, and the slow progress which is made in the spiritual course, all of them proofs that those who thus complain do not strive in a regular manner? He that does not, will not obtain the crown, as his own conscience already tells him. The enemy will always renew the challenge, and mock at him. He will perceive that there is some cursed thing in him, in whatever it may consist, and hence he cannot stand against his foe. And-this accursed thing is so deeply hidden, that the man himself does not perceive it, until the Holy Spirit reveals it to him, and shows him, at the same time, wherein he is deficient, which is a great mercy, since it is also connected with instruction how he ought to fight, in order to gain one victory after another, and to go from strength to strength. When Jesus calls his yoke easy and his burden light, every complaint of religion being a wearisome thing only proves that we do not rightly understand the taking upon ourselves hist yoke. And yet many seem to think more highly of complaints of religion, than of thankfulness; and of anxiety, than of peace. We betake ourselves to the conflict, without considering whether it is advisable with ten thousand men to oppose him who comes against us with twenty thousand; and whether it be not more prudent, either to make peace with him, while he is still afar off; or, if that cannot be, to look about us betimes for a powerful ally. Jehoshaphat acted thus. In us,' said he, there is no strength; for we know.

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not what we ought to do.' But instead of despondingly complaining, he adds, ' But our eyes look unto thee, O Lord!'

Let us consider our combatant Jacob, and see whether we can learn of him how to strive aright.

GENESIS XXXII. 28.

And he said, Thy name shall be called no more Jacob, but Israel; for as a prince hast thou power with God and with men, and hast prevailed.

We recently considered the question put by the Lord, 'What is thy name?' and the direct reply of the Patriarch; and he said, Jacob.' The Lord now gives him a new name, and says, "Thou shalt no longer be called Jacob, but Israel,' and mentions the reason for it; for as a prince hast thou power with God and with men, and hast prevailed.'

By names, we indicate persons and things, in order to distinguish them from others. If the thing becomes changed, it also receives another name. Water when frozen, we term ice, snow, and hail; when it falls from heaven-rain; when it descends at night upon the plants-dew; and when it dissolves into small particles -mist.

Man, according to his age, receives the name of a child, a youth, a man, and an old man. With reference to God and his kingdom, he is either a sinner, a wicked man, or even a child of the devil and an enemy of God; or else he is an awakened person, a penitent, a believer, a righteous man, a saint, a perfect man, a

child and heir of God. Some true Christians are called children; some, young men; and others, fathers. Some are called carnal, others spiritual. The disciples, whilst Jesus was with them, could not bear many things of which they were afterwards susceptible; and until that time, Jesus was silent, though he told them of their limited state. Paul says to the Corinthians : "Hitherto ye were not able to bear it, neither yet now are ye able. I could not speak unto you as unto spiritual; but as unto babes in Christ. I have fed you with milk." Hitherto the Patriarch Jacob had been called a supplanter; and this name corresponded more with his defective state of grace up to that period, than that which was now appropriated to him. He had held his enemy as it were by the heel, but had not previously overcome him. He had received glorious promises, but could not duly tranquilize himself with them. He still looked too much at the things which were seen—at his brother and his four hundred men ; at the misfortune which might possibly befall him, and at his defenceless condition. He was still too prudent, and lingered too much at natural causes and effects; and hence he regarded it as possible, that he, together with his children, might be slain, although God had assured him that through him and his posterity, all the nations of the earth should be blessed. He felt a great degree of fear and John says, 'He that feareth is not made perfect in love.' But still, he was a real child of God, and would therefore have been saved, if he had not attained to that higher standing to which the purpose of God had predestinated, and also called and prepared him.

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