gions of angels ?" Thus Jacob saw that God could at least send two hosts of angels to his aid. But when he was in straits, all sensible supports gradually gave way, and Jacob remained alone with God.

The affair with Esau was a much more serious one than that with Laban. But defenceless Jacob did not overcome even him by armor and weapons, not by humble messages, not by presents, nor any other means which his prudence might have dictated: but by his humble, believing prayer, or rather by God himself. God softened the heart of the infuriated Esau, who had sworn his brother's death, to such a degree, that when he came in sight of his brother, he ran to meet him, cordially embraced him, fell upon his neck, and wept. But Jacob saw in his brother the face of God. He perceived in his whole deportment the wonderful overruling power of God, who had blessed him. He saw with his eyes, in the most striking manner, that a man's actions do not stand in his own power; that he can purpose saying something, and yet that it depends upon the Lord whether he is suffered to utter it. Jacob ascribed nothing of it to himself, as the consequence of his prudence; nor could he indeed do so. He gave God alone the glory, and saw in Esau's whole deportment only the power and faithfulness of God; he therefore bowed himself seven times to the earth, more before God than before his brother. Hence he called him his lord, as he was in reality. For naturally Esau, with his four hundred men, could have done with Jacob what he pleased; although in reality only as God pleased. Thus, with his dislocated limb, through God's

help, he overpowered Esau with his four hundred

men.

But we will here to gain the victory cometh the world.

break off. This is wrestling so as for faith is the victory that over

This does not take place in our God receives 'No one is crowned, except he strive See to it, how you will stand against four hundred, or whether you are able to go forth with ten thousand against him who comes towards you with twenty thousand. But if the Son shall make you free, then are ye free indeed.'

own strength, nor to our own praise.
all the glory.
lawfully.'

SERMON VIII.

'Is there no balm in Gilead-is there no physician there?" inquires the sorrowing prophet Jeremiah, chap. viii. 32. He previously complains of the lamentable state in which his people were placed a state which would draw after it one still more lamentable. 'Where is the

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man,' he asks, who does not gladly rise again after his fall? and who, after going astray, would not gladly return to the right path? But this people hold fast deceit, and refuse to return?" However much understanding men may have in natural things, they manifest the very reverse in spiritual things. Even the birds of the air, as he observes in verse 7, put men to shame in this respect. At the same time they were haughty, and said, 'We are wise, and the law of the Lord is with us?' which, however, they did not understand. Self-conceited individuals refuse advice, and therefore cannot be assisted. But must this wretched state of things continue? Is there no physician there! Or if there is, is there any want of medicine? Oh no! A physician is there. He possesses all the requisite knowledge. He perfectly understands the method of cure. He is a faithful, patient, gentle, and a kind physician. He knows the nature and real seat of every disease; knows whether he ought to use the knife or the plaster; to cut, burn, or heal. A physician therefore is there; but is there

a want of medicine—is there no balm in Gilead? Oh yes this physician is at the same time the medicine; or if you will, his blood and Spirit is the balm. Was he able formerly to heal every disease-he can do so still. Was he able, when on earth, to raise the deadhe does so still, as he has proved in the cases of many of you, and doubtless will continue to do so. Many amongst you are already healed; but why not all? Some suppose they need no physician; others do not think their diseases sufficiently dangerous, and endeavor to heal themselves, by which the evil is made worse; others prescribe to the physician the method în which they wish to be treated. Some do not understand how to buy the balm; and seek for money, although it is to be had for nought. The majority will not suffer themselves to be cured of their own piety, and even think the physician must promote it; but they are much mistaken : 'He maketh sore and bindeth up; he woundeth, and his hands make whole.'

GENESIS XXXII. 28.

For as a prince thou hast power with God and with men, and hast prevailed.

WE lately considered how Jacob wrestled with God and with men, and prevailed. Let us now contemplate the manner of his struggling with God, and prevailing; and consider,

I. The conflict; and

II. Its result.

'Thou hast power with God,' said he who had wrestled the whole night with Jacob. Unequal conflict! God against man! Unheard of, incredible result! The man overcomes! Jacob now learnt with whom he had to do-not with a foe, but with his best friend. How is the soul astonished, when at the end of the darkest paths, in which it was inclined to think that God had in wrath forgotten to be merciful, and to say,' Is his mercy clean gone for ever?' it perceives in these very paths the most striking condescension of the Lord, and the greatest kindness in a guidance which seemed only to aim at its destruction. Then indeed a wonderful and glorious morning dawns.

He wrestled with God. God, therefore, seemed in some respects not to be for him, but against him. God seemed not to be for him; for why was it otherwise with him with regard to Esau, than it had been with regard to Laban? Why did fear obtain such possession of his mind, without his being able to defend himself against it? Why did it not depart at his humble prayer and thanksgiving? If God intended to do him good, why did he expose him to so much danger and he at the same time so defenceless? If he loved him, why did he ask him to let him go? And why did he put him so entirely to shame? If the Lord be with us, why is all this befallen us? This question of Gideon's, the children of God are often inclined to ask: "If I am really regenerate, whence these sinful inclinations in me? If the Lord loves me, why does he place me in these particular circumstances? If my