was it that asked the question? It is remarkable, that in 1 Kings xviii. 31, it is said, that the word of the Lord' uttered this. We call this remarkable, because John, as is well known, calls the Son of God, our Lord Jesus Christ, by this appellation. We are, however, already acquainted with the inquirer.

He asks the name of the Patriarch-not from ignorance, as if he knew not his name, since he had known and loved him from everlasting, and by his providence had so arranged it, that this name should be given him; and he put the question for Jacob's sake, in order to instruct him respecting the signification of his name, and to induce him to reflect upon the occasion of its being given him; which was, that at his birth, he held his twin brother Esau by the heel. His birth reminded him of the word of the Lord, which had been spoken to his mother-The elder shall serve the younger;' which Rebecca had certainly not concealed from him, but had probably made the chief inducement for him to consent to the surreptitious mode of obtaining the blessing in preference to his brother Esau. But if Jacob had forgotten, the Lord was not unmindful of it; if Jacob could not cleave firmly to it, the Lord held himself bound by it: For the mountains may depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed.'

6

The Patriarch was to derive encouragement also from the signification of his name. It means a supplanter. Hence his brother said of him, after he had deprived him of his father's blessing, 'Is not he rightly

named Jacob, for he hath supplanted me these two times. He took away my birthright, and behold now he hath taken away my blessing.' (Gen. xxvii. 36.) This name ought therefore to have imparted courage and confidence to the Patriarch, that Esau would not overcome him. But when we are in difficulties and darkness, what do we think of? Chiefly of that only which is calculated to increase them-the law and its threatenings; and if we call the promises to mind, they. take no effect, however sweet they may have been to

us.

Jacob might also think thus with himself: "How canst thou derive encouragement from thy name, which chance and human choice has given thee? If God himself had ordered thee to be called So, the case would have been different." Thus many act also with the promises. They think that they only accidentally occur to them; that they have read or heard them somewhere, or learnt them by heart. But it would be strange, and at the same time a loss to the diligent readers of the Scriptures, if they were not at liberty to derive benefit from those promises, with which they are already acquainted. David acted otherwise. He pleaded the Lord's word with him, and then expected, in a prayerful frame, its fulfilment. But why should promises be suggested to us, if we are not enabled, at the same time, duly to act upon them?

Jacob perhaps also thought, "Why this question? I ask for a blessing, and he inquires my name. I should have preferred no such delay, but the immediate fulfilment of the desire of my heart!" But he was never

theless obliged to consent to it. God does all things well in due time, and this must be waited for, however inconvenient it may be. Mary said, 'They have no wine;' and received for answer, 'My hour is not yet come. Strange arrangements are then made; wine is wanted, and large vessels are filled with water; but in the end, wine is furnished of the best quality. It often goes to great lengths, before a very favorable result. The sick daughter of Jairus dies before Jesus affords his aid. Lazarus not only dies but putrefies, before it is manifest that his sickness was not unto death. The individual imagines that his help is arrived, and begins to sing hymns of praise; but whilst supposing that the path will now lead to the right, his guide turns to the left, until he at length learns to let himself be led, without seeing before him, or caring whether the pillar of cloud and of fire goes forward or rests.

'What is thy name?' Was the Lord ignorant of it? and if not, why did he ask, and appear as if he knew it not? We may well ask, "Why does the Lord often seem to renounce his own attributes, and suffer us to pray and cry as though he heard us not; even as the Syrophoenician woman cried long before a sound was given her in reply? But how does this agree with his promise in Psalm i. 15: Call upon me in the day of trouble; I will deliver thee.' And that in Isaiah lxv. 24; Before they call I will answer.' If he is so full of mercy and compassion, why does he exercise many with the severest sufferings, and heed neither cries nor tears? If his ability is so great and his strength so inexhaustible, why does his church still find reason to

complain: 'O thou, the hope of Israel, the Savior thereof in time of trouble, why. art thou as a stranger in the land, and as one that tarrieth but for a night? Why art thou as a man astonished, and as a strong man that cannot help? Yet thou, Lord, art in the midst of us and thy name is invoked by us.' (Jer. xiv. 8, 9.) David prays, Look upon my affliction,' as if the Lord did not sympathize in it. The being placed in such circumstances may well occasion grievous pain, and yet they are certainly not without excellent fruit, though it be sown in tears. Although the Lord may act as a stranger for a time, yet we must not let this surprise us; for he has the best intentions towards us.

'My name is Jacob,' answered the Patriarch, in the simplicity of his heart. How simple and childlike may we converse with Jesus Christ, our Lord and Friend; particularly under the New Testament dispensation, in which, not a servile, but a filial spirit reigns, whereby we cry, Abba, Father! There is nothing that we are not permitted to tell him and complain of; nor need they be always matters of importance they may be also trifling things, for a mother listens gladly to the lisping of her children. How wisely we act, when we apply to him under every circumstance, and say to him, in few words or in many," I am at a loss; I need advice; what shall I do? how shall I act in the most proper manner?' This might well be called holding converse with the Lord; habituating ourselves to him.

'My name is Jacob.' If the Lord knew the name of Cyrus, the heathen king, and named him a century and a half before his birth, how much more may we

believe that he knows his children according to their names, residences, situation, necessities, and circumstances. If he has numbered the hairs of their heads, shall he leave more important matters unnoticed?

When Jacob told him his name, a new light probably rose upon it, that rendered its signification clear to him in a pleasing manner, and strengthened his faith. For it often requires only a little word to shed light and peace in the soul, and whole sermons may be heard, whole volumes read, and yet the individual may continue unedified, as the Lord pleases. Many a one is childish enough to think, 'If I had but heard this sooner ; if it had only occurred to me sooner.' But when the time arrives, the help we previously sought in vain, comes also. Jacob now found an encouragement in his name, which he had not perceived before; and thence saw likewise, that in our gloomy hours, everything is hid from us, which might have encouraged, and which was otherwise so clear as to be almost tangible to us. We then foolishly imagine we shall never doubt or despond again. But what have we left, when he hides his face? The lamp of our souls burns only as long as the heavenly householder feeds it with oil. We cannot ascribe anything to ourselves; all that is good remains the Lord's property, over which he retains the right of disposal. According to Heb. viii. 3, he is a minister of the true sanctuary. No man can receive anything, except it be given him from heaven. So God ascended from Jacob,' it is said in ch. xxxvi. 13, and did not suffer himself to be detained. To this we gradually accustom ourselves, and are only glad that