we at the same time humble, docile, and sufficiently resigned to his will, Jesus would not then put us to the blush by the example of the birds; but, like the lark in the storm, we should sing hymns of praise in the midst of difficulties; in short, in quietness and confidence would be our strength, and by returning and rest we should be saved. And is not his written word, whose minister and performer is Omnipotence, entirely of such a nature as to render us perfectly tranquil and easy? 'For though the mountains may depart, and the hills be removed: yet my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord, that hath mercy on thee.'

But are not the justice and holiness of God, such attributes as ought reasonably to render us timid in applying his promises to us; and will not the consideration that we are sinners, make a great alteration in the matter? If Jacob had thought thus, and acted accordingly, he would soon have fled from the scene of conflict; for what else was he but a sinner; and if he were otherwise, how did he become so-of himself or by the favor of him that called him? 'Even before the twins were born,' says Paul, or had done either good or evil,' in order that the purpose of God according to election might stand, not of works, but of him that calleth, it was said to Rebecca 'The elder shall serve the younger.' It is true we are sinners, but Jesus is come to save sinners; hence our right to the Savior increases if I may so speak-in the degree in which we become conscious of our sinfulness. We ought also to know, that God did not give Canaan to the people

6

of Israel for the sake of their righteousness-for I know, says he, that thou art a stiff-necked and rebellious people-and likewise that his promises are founded on free grace, and on the blood of Jesus Christ. If any one were to imagine that he had claims upon the Divine promises because of his good qualities and his good conduct, he would greatly deceive himself, and obtain little or nothing, because he did not understand how to buy without money. God knows what miserable sinners we are, much better than we do; and has so marked and designated us in his book, that it is difficult to think more highly of ourselves than we ought, according to the description there given. But notwithstanding this, he has, to the praise of the glory of his grace, vouchsafed the greatest and most precious promises to these very characters; and Christ, by his obedience, sufferings, and death, has sufficiently provided for the manifestation of Divine grace towards us, without any opposition from Divine justice and holiness. Grace, so to speak, is older than justice. The tree of life also is mentioned before the tree of the knowledge of good and evil, with the threatening attached to it. The promise, according to the doctrine of Paul (Gal. iii. 17), is at least four hundred and thirty years older than the law, which revealed the righteousness and holiness of God, but which detracts as little from his promised grace, as a legal testament among men, which is in force on the death of the testator, can afterwards be set aside: and 'this testament,' says the Apostle, 'that was confirmed before of God in Christ, cannot disannul, that it should make the promise of none effect.' We have

therefore not to do with the law, which says, 'Do this!' but with the Gospel, which says, 'Ask of me; I will give thee.' If the Ethiopian nobleman could say, 'What doth hinder me to be baptized?'-we ought reasonably to say, "What hinders my mind from the free exercise of faith and confidence, and from regarding itself in no other light, than as if every thing were already overcome, as if we were already in heaven, seeing that when we have once entered into the conflict of faith, and persevere in it, there is nothing to hinder us from obtaining the crown of life. For believers are kept by the power of God through faith unto salvation. Oh, if we only understood aright what belonged to our peace, we would rejoice from gladness of heart, and the wicked one be unable to touch us!" Jacob understood it excellently—so excellently that he prevailed, even when the Almighty himself entered into conflict with him, but not before he had bound his own hands with the strong cords of love, and the firm bands of his faithful promises; for his omnipotence took the part of his antagonist, in order to bring him successfully through every trial. O certainly, all things are possible to him that believeth! and assuredly if thou believest, thou shalt see the glory of God. If thou hast but one promise on thy side, thy glorious victory is rendered quite certain; even if it should seem as impossible as the restoring of Lazarus to his sisters, after being dead four days, and having become a prey to corruption.

Thus did Jacob act like a prince, even as God boasts of him by the prophet Hosea: just as it becomes a spiritual king, who does not cease to fight till the

?

victory is decided. But what occurs • When he saw that he prevailed not against him,' it is said, 'he touched the hollow of his thigh, and the hollow of Jacob's thigh was out of joint as he wrestled with him.’ This was a new wonder; and was a remarkable one, for it is mentioned twice. The cause of the dislocation is stated in the words,' He touched the hollow of his thigh,' and whilst depriving Jacob of all power to continue the combat, he proved his entire superiority, but at the same time added that which was incomprehensible, to that which was wonderful, by declaring himself, notwithstanding, to be vanquished, when he said to the Patriarch, Let me go.'

6

The hip, is, so to speak, the foundation of the edifice of our body. If dislocated, the body falls down. A dislocation of the hip is an extremely rare case, only practicable to astonishing strength; and almost inconceivable in the position which a person must assume in wrestling with another, who is seeking to drive him from his place, as was the case with Jacob. But if it occurs, and takes place by means of a mere touch, as in the present instance, it is a singular wonder. Such a dislocation is naturally attended with very violent pain. Whether the Son of God caused Jacob to experience the latter also, we know not; it depended upon his will, and the effect was in every case the same. The good man could wrestle no longer; nothing therefore was left him but to hold fast to his opponent by his arms, to cleave to him with all his might; and this he did likewise in such a manner, that his opponent could not remove from the place without dragging him

along with him; hence it was that he said, 'Let me go.' But Jacob could no longer either stand or go; much less continue to wrestle; he was compelled to let himself be carried; and to this he was forced by the Son of God himself, who deprived him of all his strength, and left him no alternative but to hang upon his neck if he wished to be preserved from falling. But what is the meaning of this? Why did the Son of God put his hip out of joint, and perhaps cause him violent pain by so doing? What was the object, the intention, the reason?

First of all, we must know that God, by the prophet Isaiah, has replied to Jacob's inquiry of his antagonist, 'What is thy name?' when he says, 'His name shall be called Wonderful.' There is doubtless as much humility as wisdom, whilst inquiring why God acts in this or that particular manner, if we can perfectly satisfy ourselves with the reply, Because it pleases him to act thus; for in the sequel, we shall probably receive satisfactory light upon the subject. In his method of government, much that is incomprehensible occurs, and we must learn to humble ourselves under his mighty hand; he will then exalt us in due time. So long as Job continued to say, The Lord gave, and the Lord hath taken away; blessed be the name of the Lord!' it is said, ' In all this Job sinned not.' But when he afterwards disputed with his friends upon the cause and intent of what had befallen him, they fell into a degree of confusion, from which they were unable to extricate themselves. Job wished to accuse God of injustice; his friends, to charge him with ungodliness; and both

6