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quences than even the overthrow of the flood. world that then was, being overflowed with waters, perished. But the heavens and the earth, which are now, are reserved unto fire against the day of judgment and perdition of ungodly men." Scoffers, walking after their own lusts, may say, "Where is the promise of Christ's coming to judge the world? where is the fulfilment of his threatenings against sinners?" They argue, that "all things continue as they were:" they willingly remain untaught by the history of the flood, and by other tremendous instances of God's anger. They wish that there may be no judgment, and therefore they try to persuade themselves there will be none. They act, speak, and think, in reality, just like the men before the flood. Oh, that we may follow the example of Noah! May we practically believe what God hath said concerning the destruction of sinners, and the salvation of believers in Christ! May we prepare with all diligence to meet our God: so that, when He shall come to judgment, we may be found of him in peace! Happy they, who, when surrounded by flaming worlds, are found looking unto Jesus! They alone will lift up their heads, knowing that their redemption draweth nigh!

CHARACTER OF ABRAHAM.

SECTION I.

ABRAHAM LEAVING HIS NATIVE COUNTRY.

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:

And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:

And I will bless them that bless thee, and curse him that curseth thee and in thee shall all families of the earth be blessed.

So Abram departed, as the Lord had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran.

And Abram took Sarai his wife, and Lot his brother's son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came. (Genesis xii. 1—5.)

IN considering the character of Abraham, who is one of the most eminent saints mentioned in the word of God, it may be advantageous at the very outset to observe what titles of dignity are bestowed upon him by the sacred writers. St. James declares that he was called, "The friend of God:" (James ii. 23.) In truth, it is the Lord himself who thus designates him; calling him, "Abraham, my friend:" (Isaiah xli. 8.) Again, by St. Paul he is described

as, "The father of all them that believe:" (Romans iv. 11.) that is, he was the most distinguished Teacher and Exemplar in the earliest ages; raised up specially to instruct and animate all believers, both then and ever after, as to the duty and blessedness of living a life of faith in God.

We are not to infer, from these highly honourable titles, "The friend of God," and "The father of the faithful," that Abraham was free from faults. He was a man subject to like passions and infirmities with ourselves; and the defects of his character are plainly described in the sacred pages. It is, indeed, not a little remarkable that his defects were in their nature precisely the opposite of that grace, for which he is most highly celebrated. He erred, more than once, through unbelief. These exceptions to the general excellence of his character are recorded, in order that we may not glory in any man; no, not even in the best of men. The good that was in them was entirely from God; while their faults, which they had from themselves, were fully sufficient to prove them naturally weak, changeable, and sinful beings.

With these opening remarks, let us study the character of this holy man; applying his history, as far as it will bear the application, to our own circumstances and experience. And may the God of Abraham, by his Spirit, be our Teacher, and engrave on our hearts the saving grace of faith!

Abraham's departure from his country is the first event recorded concerning him. It is thus introduced

by Moses in his account, Genesis xii. 1-3. "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: and I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing and I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed."

St. Paul likewise refers to the same event, and makes the following comment upon it: "By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went:" (Hebrews xi. 8.)-Several circumstances are here worthy of notice.

1. First, by this important step in life Abraham relinquished his accustomed Society; and consequently broke up his usual comforts and advantages. He had already quitted his native land; the dwelling generally so dear to the heart of every man. During the lifetime of Terah his father, the family had quitted Ur of the Chaldees, and had got as far as Haran, on his way to Canaan. Now Abraham proceeds to complete the long journey; and in so doing entirely comes out from his kindred, and his father's house. All this must have cost him many a pang. Of his nearest relatives he took none with him; save only Sarai his wife, and Lot his nephew; together with their substance and households.

2. By thus acting, he moreover marked the Dif

ference of his religious opinions, from those of the people whom he quitted. They were idolaters: he, a worshipper of the true God. They were living in sin: he was a servant of the

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Most High. He came out and was separate from them;" not merely as it regarded the place of his dwelling, but much more as regarded the spirit of his mind.

3. Hence, he would have to encounter the ill will and enmity of many relatives, neighbours and fellow-countrymen, whom he openly condemned by leaving them. Some would think him censorious and morose: to many he would appear a rash adventurer: and all would account him needlessly singular.

If we review these three particulars in the commencement of Abraham's history, we shall see in them some resemblance to the circumstances of those, who are impelled by conscientious motives to quit the society of worldly persons. We indeed, when truly converted to God, are not required, generally speaking, to quit either our place, or our customary engagements. If it were attempted to draw such a wild idea as this from the history of Abraham, the proper method of correcting the error would be to cite St. Paul's rule, 1 Cor. vii. 20. "Let every man abide in the same calling wherein he was called."-A restless, uneasy mind is not agreeable to sound Christian principles. If any change in our position be really desirable, Providence will usually point out to us what we ought to do. But for the most part we shall find it best to aim at