sign from thee, which should not merely convince the vulgar, but us also." “Ye shall have a sign,” replied the Master; "I will rise again after ye have slain me." This took place; they knew of it in a manner which ought to have been perfectly satisfactory to them. But what did it avail? They continued in unbelief; for when the kingdom of God comes, outward phenomena do not contribute to it; unless the individual receives the spirit of faith, he does not believe though one rose from the dead. He that knows God, sees him not only in the thunder and the storm, or in manifest wonders, which certainly may compel even Egyptian magicians to acknowledge his hand; but also in the lot, and the hair of the head, and in events unimportant in themselves, by which he is the most honored. God therefore gives, in this conflict with Jacob, a proof of his uncommon condescension.

It serves also, thirdly, as a representation to others of the ways by which the Lord may lead them, in a similar manner to Jacob. It is true, the Lord will scarcely think it needful to enter into a bodily conflict with any one, although he is able, and really does, exercise his children by temporal occurrences. There are instances in which, from the time the individual was converted to God, success no longer attends him, but sickness or misfortunes befal himself or his family; nay, it may even be the case, that he himself is deprived of his natural ability to take charge of his affairs, and they fall into confusion, however much he may exert himself, and however cautiously he may act; so that even in natural things he is put to shame. In his

domestic and family circle, the words of Christ may be verified- A man's foes are those of his own household.' Quarrels may arise with respect to religion, between husband and wife, parents and children, where unity previously prevailed. It may happen, that a person, on account of his religion, may become the object of an almost universal hatred, calumny, and ridicule; nay, he may be occasionally ill-treated, as was the case with the Holy One himself.

Generally speaking, those to whom the Lord is willing to manifest himself more intimately, as he did to Jacob, experience many trials and much adversity for a period; and at length an Esau stands in their way, who threatens them with destruction-nay, not only an Esau, but the Lord himself. They are brought low in themselves, that the Lord may be magnified. They desire to be holy, strong, righteous, wise, believing, and good; they pray and labor as much as possible; but instead of advancing forward, they go back. They increasingly exert themselves like Jacob; but only dislocate their limbs the more. Whatever they lay hold of, eludes their grasp; what they seek, they do not obtain. Jesus makes sinners of them without mercy, and their sin appears extremely sinful to them by means of the commandment, however much they may moan and groan on account of it. hip is dislocated; they can no former footing; and nothing is left them but to yield themselves to the Son of God at discretion, and creep, as chickens, under his expanded wings. O glorious result, but highly disagreeable path to nature, to which

At length, their very longer maintain their

nothing is left, and to which nothing ought to be left! Here it is manifest, that the mystery of godliness is great.

But what was the result of the conflict? It is described in the unparalleled words, 'Thou hast had power with God, and hast prevailed.' How absurd to reason! How apparently impossible to prevail over God! What strange things are related in the Scriptures! Certainly they are strange; no rational soul can deny it. How absurd it sounds, when it is said, for instance, 'He that will be wise, let him become a fool;'God justifies the ungodly; When I am weak, then am I strong;'Having nothing, yet possessing all things;' 'I am not come to call the righteous, but sinners;' and many more such paradoxical expressions; on which account, Paul calls the whole Gospel foolishness, for which all that are wise, justly regard it; but to us, who believe this foolishness, it is become the wisdom of God, and the power of God, after it is given us to believe it.

Jacob, therefore, gained the victory over God; nay, he gained it of necessity. And why? God could not strive with him as the Almighty; or as the Holy One, because he had bound his own hands by his truth, and by his promise, 'I will do thee good.' God had rendered it impossible for him to strive with Jacob in such a manner, as would have resulted in his ruin. This would have been at complete variance with his truth, the thoughts of peace he had towards him, and with the whole contents of the covenant of grace, as well as the spiritual espousals of the Lord with his church.

He could, therefore, only strive against him in love, and do him no further injury than the glory of God and Jacob's salvation necessarily required. Under these circumstances, therefore, Jacob could not fail to succeed. He saves sinners, and justifies the ungodly. Now, since he has said this himself, he cannot treat those who are sinners and ungodly in any other man

ner.

'As a prince thou hast power with God.' Wherein consisted his princely conduct? He was sincere, and did not wish to appear before God better than he really was. He confessed his sins, by frankly owning that he was afraid. He believed the word which the Lord had spoken.

And oh, how much may such a sincere confession accomplish! When David at length said, 'I will confess my transgressions unto the Lord,' he forgave the iniquity of his sin. But as long as he kept silence, his bones waxed old through his roaring all the day long. (Psalm xxxii. 3—5.) He prayed and laid all his burden before the Lord, whilst seeking all his help from him, and not from himself. He believed, and that from faith to faith; so that he suffered nothing to confuse him, and was bold enough at length to cast himself into the arms of his opponent, when every other mode of acting was rendered impracticable. And to him that believeth, all things are possible, even the overcoming of God himself.

"Ah, but who is able to act in a similar manner to Jacob ?" Be it so; but we must remark that the Hebrew language has something in it very peculiar; so

that it is not only said, 'Thou hast prevailed,' but at the same time, "Thou art rendered fit, able, and competent, and wilt be made competent to prevail." The whole affair is now clear. It is now conceiveable how Jacob could have acted thus, although it would otherwise have been incomprehensible how a weak and sinful man could have conducted himself in such a manner. Now the whole glory reverted, as it ought, to the Lord. It was sufficiently honourable for Jacob, that he was enabled to act thus; and a cause of sufficient joy, that the Lord had thus condescended to him.

But what a carte-blanche for the future" Thou shalt be made competent !" What was left him, therefore, but to believe, to hang upon his neck, and suffer him to carry him!

How confidently might he now look forward to whatever might occur! If he had no sufficiency for it beforehand, he did not need it. Take no thought what

ye shall say, or what ye shall do; at the time what ye shall speak.'

it shall be given you 'If ye abide in me,

and my words abide in you, ye shall ask what ye will, and it shall be done unto you.'